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tihvavy  of  trhe  t:heolo0ical  Seminary 

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John  M,  Krebs  donation 


BS2777  .C2913  1855 
Calvin,  Jean,  1509-1564. 
Commentaries  on  the  Catholic 
Epistles  / 


COMMENTARIES 


THE  CATHOLIC  EPISTLES. 


THE  CALVIN  TRANSLATION  SOCIETY. 


INSTITUTED    I.N    .-MAT   M.BCCC.XLIII. 


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COMMENTARIES 


THE  CATHOLIC  ETISTLES. 


BY   JOHN  CALVIN. 


IKANSLATED  AND  EDITE1> 

BY  THE  REV.  JOHN  OWEN, 

VICAR   or    THROSSINGTON,    AND    RURAL    DEAN,   tEICESTERSHIEB. 


EDINBUKGH: 

PRINTED  FOR  THE  CALVIN  TRANSLATION  SOCIETY. 

M.DCCC.LV. 


"  THAT    EXCELLENT    SEllVANT    OF    GOD,    AS    BISHOP    DOWNAM    OFTEN    CALLS    HIM 

(CAL\  IN)." — hishop  HtUlingfleet. 


[©ntewti  at.Stattonrra'  f^all.] 


"  LET  NO  MAN  UPON  A  WEAK  CONCEIT  OF  SOBRIETY,  OR  AN  ILL-APPLIED  MODE- 
RATION, THINK  OR  MAINTAIN,  THAT  A  MAN  CAN  SEARCH  TOO  FAR,  OR  BE  TOO  WELL 
STUDIED  IN  THE  BOOK  OF  GOD's  WORD,  OR  IN  THE  BOOK  OF  GOd's  WORKS,  DIVINITY 
OR  PHILOSOPHY  ;  BUT  BATHER  LET  MEN  ENDEAVOUR  AN  ENDLESS  PROGBESS  OR 
PROFICIENCY  IN  BOTH  ;  ONLY  LET  MEN  BEWARE  THAT  THEY  APPLY  BOTH  TO 
CIMRITY    AND    NOT    TO    SWELLING,    TO    USE    AND     NOT    TO    OSTENTATION." Lord 

Bacon. 


EDINBURGH  :    PRINTED  BY  T.  CONSTABLE,   PRINTER  TO   IIER  MAJESTY 


TRANSLATOR'S  PREFACE. 


The  Dedication  to  King  Edward  the  Sixth  is  remarkably 
interesting,  as  it  refers  to  the  cliaracter  of  Poperj  at  that 
day,  and  to  its  manoeuvres  with  regard  to  a  General 
Council.  The  language  is  strong,  and  perhaps  rougher  than 
what  would  be  at  present  used,  but  still  true  according  to 
all  we  gather  from  history  as  to  the  state  of  things  in  those 
days.  The  main  principles  of  Popery  are  still  the  same,  and 
similar  are  its  proceedings,  though  they  may  be  more  dis- 
guised, and  its  spirit  is  equally  intolerant  and  persecuting. 
Like  Mahomedanism,  it  is  exclusive,  and  ever  injurious  to 
the  harmony  and  peace  of  society. 

The  order  in  which  the  Epistles  are  arranged  is  not  the 
same  as  in  our  version.  There  has  not  been  a  uniformity  in 
this  respect  among  the  ancients.  The  reason  for  the  arrange- 
ment here  adopted  was  probably  this,  that  the  First  Epistle 
of  Peter,  and  the  First  of  John,  had,  from  the  beginning, 
been  universally  acknowledged  as  genuine,  while  the  Epistle 
of  James,  the  Second  of  Peter,'  and  that  of  Jude,  had  not 
from  the  first  been  universally  received  as  canonical,  though 
they  were  eventually  so  received.  The  Second  and  the 
Third  Epistle  of  John  were  evidently  not  deemed  by  Calvin 
as  "  catholic ;"  and  for  this  reason,  as  it  seems,  he  omitted 
them. 

The  word  "  Catholic,"  or  General,  as  applied  to  the  Epis- 
tles here  explained,  has  been  differently  understood.  Some 
have  thought  that  they  have  been  thus  called,  because  they 
contain  catholic  truths ;  but  other  Epistles  might,  for  this 
reason,  be  also  called  catholic.  Others  have  supposed  that 
catholic  is  synonymous  with  canonical ;  but  in  this  case  also 


VI  TRANSLATOR  S  PREFACE. 

there  is  no  more  reason  for  appl^'ing  the  word  to  these  Epistles 
than  to  any  other  Epistles.  But  the  more  probable  opinion 
is,  that  they  were  called  Catholic,  or  General,  because  they 
were  not  written  to  any  particular  Church,  but  to  Jewish  or 
to  Gentile  Christians  generally.  Moreover,  the  term  was 
not  given  them  at  first,  but  in  subsequent  ages. 

The  most  probable  dates  of  the  five  Epistles  here  explained 
are  the  following : — 

The  Epistle  of  James,            .  .  a.d.  61 

The  First  Epistle  of  Peter,  .  64 

The  Second  Epistle  of  Peter,  .  65 

The  Epistle  of  Jude,             .  .  QQ 

The  First  Epistle  of  John,    .  .  68 

This  is  the  order  according  to  the  dates  most  approved  by 
the  learned.  There  is,  for  the  most  part,  a  unanimity  as  to 
the  dates  of  the  three  first  Epistles ;  but  with  regard  to  the 
Epistle  of  Jude,  and  the  First  Epistle  of  John,  there  is  not 
the  same  agreement.  There  are  many  who  fix  later  dates : 
to  Jude,  90,  and  to  John,  91  or  92.  But  this  is  a  matter  of 
no  great  consequence. 

No  doubt  can  be  justly  entertained  but  that  James,  called 
the  Less,  was  the  author  of  the  Epistle.  He  was  the  son  of 
Aljihjeus  or  Cleopas,  and  of  Mary,  probably  a  cousin,  not  a 
sister,  of  Mary  the  mother  of  our  Lord.  Hence  he  is  called 
our  Lord's  brother,  (Gal.  i.  19;)  that  is,  a  near  relative,  as  the 
word  brother  is  often  taken  in  Scripture.  He  took  a  leading- 
part  in  the  council  held  at  Jerusalem,  mentioned  in  Acts 
XV. ;  and,  according  to  Jerome,  he  resided  there  thirty  years, 
and  presided  over  the  Church.  He  was  put  to  death,  as 
Hegesippus  relates,  who  flourished  in  the  second  century, 
by  a  tumultuous  mob,  excited  by  Jewish  zealots,  in  the 
year  62. 

The  canonicity  of  James's  Epistle  has  been  a  subject  of 
dispute,  though  almost  universally  allowed  in  the  present 
day.  The  facts  respecting  it,  according  to  Basnage,  are 
these, — During  the  three  first  centuries  it  was  not  exten- 
sively known  ;  in  the  fourth  century  its  authenticity  was  by 


TRANSLATOR  S  PREFACE.  vii 

some  disputed ;  but  in  the  fiftli  centuiy  it  Avas  universally 
acknowledged  as  genuine  ;  and  it  has  ever  since  been  so 
acknowledged,  with  a  very  few  exceptions.  What  seems  to 
be  a  sufficient  evidence  in  its  favour  is  the  fact,  that  it  is 
found  as  a  part  of  Holy  Scripture  in  the  first  Syriac  Version, 
which  was  made  early  in  the  second  century. 

The  occasion  of  writing  the  Epistle  appears  to  have  been 
the  abuse  made  of  the  doctrine  of  free  grace  by  professing 
Christians, — a  subject  referred  to  also  by  Paul  in  Romans  vi., 
and  in  his  other  Epistles.  Abounding  grace  is  at  one  time 
despised  and  rejected ;  at  another  time  it  is  turned  into 
licentiousness  :  these  arc  evils  which  have  ever  prevailed 
in  the  Church.  The  Pharisee  is  too  proud  to  receive 
grace  ;  the  Antinomian  pretends  to  receive  and  magnify 
grace,  that  he  may  gratify  the  inclinations  of  his  sinful 
nature.  It  was  against  the  Antinomian  that  James  wrote 
his  Epistle. 

According  to  Lardner  and  Macknight,  the  Epistle  was 
addressed  to  the  whole  Jewish  nation,  at  home  and  abroad, 
believers  and  unbelievers  ;  according  to  Orotius  and  Wall,  to 
the  Jews  disjDcrsed  abroad  indiscriminately,  believing  and 
unbelieving  ;  according  to  Michaelis,  to  the  believing  Jews, 
while  the  unbelieving  were  not  overlooked ;  but  according 
to  Besa  and  Scott,  to  the  scattered  Jews  who  professed  the 
Christian  faith.  And  this  last  opinion  has  the  strongest 
reasons  and.  evidence  in  its  favour.^ 

With  regard  to  the  First  Epistle  of  Peter,  there  has  never 
been  a  doubt  respecting  its  genuineness.  This  Apostle  took 
a  prominent  part  at  first  in  the  cause  of  Christianity,  but  of 
his  labours  after  tlie  council  at  Jerusalem,  in  the  year  49, 
recorded  in  Acts  xv.,  we  have  no  account  in  Scripture. 
Mention  is  indeed  made,  in  Gal.  ii.  ]1,  of  his  being  after- 
wards at  Antioch.  It  has  been  justly  concluded  from  the 
superscription  of  this  Epistle  that  he  exercised  his  ministry 
in  those  parts  which  are  here  mentioned. 

1  See  Home's  Introduction,  vol.  iv.  part  ii.  chap.  iv.  sect.  iii. 


vni  TRANSLATOR  S  PRKFACE. 

It  was  thought  by  Beza  and  Grotius  that  tlie  Epistle  Avas 
addressed  to  converted  Jews  ;  but  by  Doddridge,  Macknight, 
and  Scott,  to  Christians  in  general,  both  Jews  and  Gentiles, 
The  latter  opinion  is  the  most  probable.  The  arguments 
assigned  by  Home,  in  his  Introduction,  in  favour  of  the  for- 
mer opinion,  are  by  no  means  satisfactory. 

With  regard  to  the  Second  Epistle  of  Peter,  doubts  have 
been  entertained  by  some  as  to  its  authenticity.  It  appears 
that  it  was  not  at  first  so  widely  known  as  his  First  Epistle'; 
and  this  was  probably  the  reason  why  there  were  some 
during  the  first  three  centuries  who  did  not  regard  it  as 
genuine.  But  it  has  been  quoted  as  a  part  of  Scripture  by 
some  of  the  earliest  Fathers,  and  fully  acknowledged  as 
authentic  by  those  of  the  fourth  and  succeeding  centuries. 

The  First  Epistle  of  John  has  from  the  beginning  been 
uniformly  received  as  a  portion  of  Divine  Revelation.  Some 
difli'erence  has  existed  as  to  the  persons  for  whom  it  was 
especially  intended, — a  matter  of  no  great  importance.  Some 
have  supposed  it  to  have  been  written  for  the  Jewish  Chris- 
tians in  Judea  ;  but  others,  with  more  probability,  for  Chris- 
tians generally,  both  Jewish  and  Gentile. 

Though  there  is  no  name  attached  to  it,  yet  there  has 
been  universal  consent  from  the  beginning  that  John  was 
its  author  ;  and  indeed  the  style  of  it  throughout  is  sufficient 
to  shew  that  he  was  the  writer  of  it ;  for  his  Gospel  and  the 
Book  of  Revelation  are  in  this  respect  exactly  alike ;  and  it 
is  a  style  peculiarly  his  own. 

JuDE,  or  Judas,  was,  as  he  says,  the  brother  of  James,  and 
therefore  the  son  of  Alpha3us  or  Cleopas.  Though  he  does 
not  call  himself  an  apostle,  yet  he  proved  himself  to  be  so 
by  saying  that  he  was  the  brother  of  James.  He  is  called, 
as  James  was,  the  brother  of  our  Lord,  Matt.  xiii.  55.  We 
have  in  Scripture  no  account  of  his  ministry  after  the  day 
of  Pentecost. 

His  Epistle  was  not  at  first  universally  received  as  canoni- 


TRANSLATOR  S  PREFACE.  .  IX 

cal.  This  is  acknowledged  by  Origen,  Eusehius,  and  Jerome; 
at  the  same  time,  tliey  themselves  so  regarded  it ;  and 
Jerome  says  that  in  his  day  it  was  by  most  received  as 
genuine ;  and  it  has  been  quoted  as  a  part  of  Scripture  by 
Clement  of  Alexandria,  Tertidlian,  Cyril  of  Jerusalem,  Atha- 
nasius,  Ambrose,  and  Augustine} 

That  some  of  the  Epistles  were  not  universally  received  as 
authentic  at  first  is  no  matter  of  wonder,  when  we  consider 
the  scattered  condition  of  the  Church,  and  the  scanty  means 
of  communication.  The  fact,  that  some  had  doubts  respecting 
them  does  not  in  the  least  degree  invalidate  their  genuine- 
ness ;  on  the  contrary,  it  has  conduced  to  strengthen  the 
evidence  in  their  favour ;  for  the  doubts  of  some  must  have 
occasioned  a  more  minute  inquiry  as  to  their  authenticity. 
And  it  was  not  long  before  all  the  Epistles,  about  which 
there  had  been  some  doubts,  had  attained  the  universal 
approbation  of  the  Church  ;  and  wdiat  Lardner  states  is 
worthy  of  special  attention, — That  no  writings,  received  by 
the  primitive  Church  as  genuine,  have  been  since  proved  to 
be  spurious  ;  and  that  no  writings,  regarded  by  it  as  spurious, 
have  been  since  proved  to  be  genuine. 

The  Editor  must  mention  here,  what  perhaps  he  ought  to 
have  mentioned  before, — that  in  his  translations  he  has  not 
always  retained  what  is  called  the  historical  present  tense, 
which  is  often  used  by  Calvin,  according  to  the  practice  of 
Latin  and  Greek  writei-s,  and  also  of  the  Prophets  and 
the  Evangelists,  This  mode  of  writing  does  not  accord  with 
the  usage  of  the  present  day. 

Our  translators  have  not  been  uniform  in  this  respect 
either  in  the  New  or  the  Old  Testament ;  for  they  some- 
times departed  from  the  original  as  to  this  tense,  though,  for 
the  most  part,  they  retained  it.  As,  for  instance,  in  John 
xi,  39,  40,  the  historical  present  is  not  retained  in  the  89th, 
while  it  is  retained  in  the  40th  verse.     The  anomalies  as  to 

•  See  Woljius'  Prolegomena  to  this  Epistle. 


X  TRANSLATOR  S  PREFACE. 

the  tenses  often  met  with,  esijecially  in  the  Psalms,  have 
arisen  from  ovei'looking  this  peculiarity.  The  future  in 
Hebrew  is  very  often  used  for  the  present ;  and  this  is  the 
liistorical  present,  and  ought  to  be  rendered  in  our  lajiguage 
in  the  past  tense. 

J.  0. 

Thrussinoton,  Sept.  29,  1855. 


DEDICATION. 


TO  HIS  MOST  SEKENE  HIGHNESS, 

EDWARD  THE  SIXTH, 

THE  KING  OF  ENGLAXI),  THE  LOKD  OF  IRELAND,  AKD  A  MOST  CHRISTIAX  PRINCE, 

JOHN  CALVIN. 

Behold,  I  return  to  you  again,  most  excellent  King.  For 
though  I  did  not  expect  that  the  Commentaries  on  Isaiah, 
which  I  lately  dedicated  to  your  Majesty,  were  a  worthy  gift, 
yet  it  was  offered  with  my  hearty  good  wishes.  I  have, 
therefore,  thought  of  adding  the  Catholic  Epistles,  as  they 
are  commonly  called,  as  a  supplement  to  make  up  a  full 
measure,  so  that  both  might  come  to  your  hands  at  the 
same  time.  And  doubtless,  since  they  were  written  either 
to  Gentiles  far  distant,  or  to  such  as  inhabited  various  coun- 
tries far  asunder,  it  is  nothing  new  to  them  to  pass  over  the 
sea,  and  to  make  a  long  circuit  in  coming  to  your  Majesty. 
At  the  same  time  I  thus  as  a  private  individual  offer  to  you, 
most  illustrious  King,  my  labours,  that  being  published  under 
your  name,  they  may  profit  all. 

And  truly,  if  there  has  ever  been  a  time  when  the  truth 
of  God  ought  to  have  been  freely  and  boldly  maintained,  it 
has  never  been  more  necessary  than  in  the  present  day,  as 
all  must  see.  Not  to  mention  the  atrocious  cruelty  exer- 
cised towards  its  professors,  to  omit  also  all  those  machina- 
tions by  which  Satan  fights  against  it,  sometimes  covertly 
and  sometimes  openly,  there  are  places  in  which  the  jjure 
doctrine  of  Religion  lately  prevailed,  but  where  now  the 


XU  DEDICATION. 

satellites  of  the  Roman  Antichrist  by  their  spurious  defor- 
mations so  mock  Christ  as  though  they  gave  a  reed  in  his 
hand  instead  of  a  sceptre,  and  laid  a  crown  of  thorns  on  his 
head.  When  these  crafty  corrupters  of  the  purity  of  the 
Gospel  hope  by  their  arts  gradually  to  extinguish  it,  with 
what  cowardice  do  they  connive  at  these  mochcries  oiFered 
to  Christ,  who  ought  to  have  hazarded  their  life  a  hundred 
times  rather  than  to  redeem  it  for  a  very  short  time  by  their 
perfidious  silence  ? 

In  the  meantime,  the  Pope  himself,  to  complete  the  last 
tragedy  of  crucifying  the  Son  of  God,  is  said  to  have  sum- 
moned again  his  own  masked  council.  Though  he  marches 
with  his  savage  soldiery  to  obliterate  the  name  of  Christ 
and  to  destroy  his  Church,  yet  every  kind  of  council  is  to 
him  as  a  sacred  sword,  to  make  slaughter  as  it  were  a  solemn 
rite.  Thus  Paulus  the  Third,  when  he  had  resolved  to  kill 
and  destroy  all  by  whom  the  defence  of  truth  was  preferred 
to  their  own  life,  made  a  show  at  Trent  of  that  odious 
sjjectre,  though  disguised  in  fine  colours,  that  he  might  put 
an  end  to  the  Gospel  as  it  were  by  its  thunders.  But  all 
that  preparation,  when  the  good  fathers  had  begun,  through 
some  gleams  emitted  at  the  sessions,  to  dazzle  the  eyes  of 
the  simple,  was  put  an  end  to  by  a  secret  and  sudden  blast 
from  the  holy  seat,  and  vanished  into  smoke,  except  that 
for  the  purpose  of  continuing  the  terror,  a  little  cloud  rested 
for  a  time  on  Bononia. 

Hence  Julius,  his  successor,  who  had  performed  his  part 
previously  at  Trent,  is  said  to  be  preparing  himself  now  for 
this  stratagem,  as  though  this  only  remained  as  means  to 
obliterate  the  Gospel  from  the  memory  of  men,  that  is,  to 
fulminate  against  us  with  the  horrible  and  terrific  decrees 
of  council ;  though  many  think  that  he  only  makes  a  pre- 
tence. But  it  signifies  but  little  whether  he  pretends  or 
really  means  to  call  a  council.  It  is  indeed  a  thing  clear 
and  well  proved,  that  since  the  Papacy  began  to  decline 
through  the  efi'orts  of  Luther,  whoever  occupied  that  citadel 
of  tyranny,  though  they  might  hope  to  obtain  some  support 
from  a  council,  they  yet  have  shunned  this  kind  of  remedy 
in  way  similar  to  a  sick  man,  who,  being  all  over  full  of 


DEDICATION.  Xlll 

ulcers,  dreads  even  the  touch  of  the  most  tender  physician. 
Therefore  common  even  among  children  is  the  saying,  that 
the  Papacy  cannot  otherwise  be  assisted  by  a  council  than 
by  cauterizing  or  amputation. 

But  I  see  no  cause  why  the  Popes  dread  councils  so  much, 
except  that  fear  is  an  inseparable  companion  of  a  bad  con- 
science.    For  what,  I  pray,  was  the  late  rabble  at  Trent,  (to 
which  yet  they  gave  the  name  of  a  holy,  general,  and  ecu- 
menical synod,)  but  a  sort  of  empty  apparition,  which  no 
more  disturbed  the  pleasures  of  the  Pope  than  the  clangor 
of  trumpets,  or  the  sound  of  drums,  with  which  he  daily 
amuses  himself?    Were,  indeed,  a  synod  from  all  parts  really 
assembled,  there  might  be  some  cause  of  fear,  lest  a  disturb- 
ance, arising  in  so  great  a  multitude,   should  occasion  a 
greater  tumult.     But  by  such  fictitious  councils  as  that  of 
Trent,  who  can  believe  that  a  Pope  could  be  terrified  any 
more  than  by  children's  rattles,  but  that  on  the  contrary  he 
would  sweetly  slumber  as  through  the  blandishments  of  a 
quieter  sleep  ?     For  example,  two  or  three  cardinals  shall 
be  chosen  by  the  Pope,  being  his  bosom  friends,  who  shall 
wield  all  the  authority.     The  same  tyrant  will  hire  from  his 
coiu'tiers  some  greedy  fellow  for  a  few  ducats  a  month,  who, 
being  clothed  in  the  mask  of  a  patriarch,  will  servilely  de- 
clare as  his  own   opinion  what  had  been  dictated  to  him. 
Such  was  that  blind  Robert  at  Trent,  whom  I  saw  some  time 
ago  at   Ratisbon,  busying  himself,   not  less  foolishly  tlian 
wickedly,  in  behalf  of  the  Pope,  when  by  his  inveiglements 
he  tried  to  draw  me  to  a  conference  with  Contarenus.    There 
will  fly  together  from  all  Italy  the  three-halfpenny  bishops, 
of  whom  there  will  be  a  vast  abundance.     There  will  come 
also  from  France  and  Spain  some  of  the  light-headed  and 
fatuitous,  and  others  infamous  for  the  vices  of  their  former 
life ;  who  afterwards  returning  home  will  boast  that  they 
had  rendered  a  good  and  faithful  service  to  the  Catholic 
Church.     Moreover,  there  will  come  forth  from  the  caves  of 
monks  a  great  conflux  of  frogs  into  that  marsh,  who  by  their 
eager  croaking  will  banish  far  away  every  truth.     What !  do 
I  imagine  here  a  new  thing,  or  do  I  not,  on  the  contrary,  cor- 
rectly describe  the  assembly  which  was  lately  seen  at  Trent? 


XIV  DEDICATION. 

Why  then  is  it  that  the  Pope  dreads  these  guardians  of 
his  own  tribunal,  who  are  all,  in  the  first  place,  his  own  ser- 
vile creatures  ;  and  who,  in  the  second  place,  seek  no  other 
thing  than  to  gain  by  any  means  his  favour  ? 

Our  Julius  especially,  who  is  a  veteran  in  matters  of  this 
kind,  can  in  mockery,  whenever  he  pleases,  compose  such  a 
council  as  this,  so  as,  in  the  meantime,  to  leave  as  usual  the 
thing  undone.  And,  indeed,  as  he  has  given  to  many  of  the 
Dominicans  the  red  caj),  it  seems  to  be  no  obscure  prelude 
of  such  an  event.  This  order,  as  they  say,  has  ever  been  in 
favour  with  him  ;  but  such  2)rofusion  arises  from  a  higher 
cause.  He,  indeed,  knows  well,  that  none  are  more  shame- 
less than  these  beggarly  fellows,  as  he  has  often  employed 
at  his  nod  their  illiberal  and  sordid  services.  When  ho 
raised  them  again  to  this  dignit}'-,  he  knew  that  whatever 
he  might  bid  them  to  do,  none  would  be  more  audacious  or 
more  cruel  than  they.  Besides,  he  is  not  ignorant  that  most 
of  these  hungry  dogs,  feeding  on  the  same  rewards,  would 
rush  into  any  contentions  he  wishes.  I  do  not,  however,  say 
that  they  are  mistaken  who  declare  that  he  does  not  desire 
a  council.  But  when  he  has  arranged  his  own  theatre,  some 
sudden  storm  will  be  raised  with  no  great  trouble,  which  will 
disturb  the  whole  proceeding.  Hence,  at  the  very  begin- 
ning, if  his  own  advantage  so  require  it,  he  will  fold  up  the 
curtains.  A  council,  however,  though  an  empty  phantom,  he 
thinks  to  be  to  him  like  Hercules's  club,  to  lay  Christ  pros- 
trate, and  to  break  in  pieces  the  remnant  of  the  Church. 

When  this  prince  of  impiety  so  wickedly  tramples  upon 
the  glory  of  our  God  and  the  salvation  of  men,  does  it  be- 
come us  by  silence  to  betray  the  sacred  cause  ?  nay,  we 
ought  to  imdergo  hundred  deaths,  were  that  possible,  rather 
than  to  suffer  so  unworthy,  wicked,  and  barbarous  oppression 
of  sound  doctrine  to  continue  unknown  through  our  sloth. 

But  let  us  grant  what  is  hardly  credible,  that  the  Pope 
with  his  band  does  seriously  intend  to  call  a  council.  In 
that  case  Christ  will  not,  at  the  first  view,  be  so  grossly 
mocked ;  yet  in  this  way  a  wicked  conspiracy  would  be 
formed  against  him :  nay,  the  greater  the  fame  of  the 
gravity  and  splendour  of  the  Papal  council,  the  more  injurious 


DEDICATION. 


would  it  be  to  the  Church,  and  a  more  dreadful  pest  would 
it  prove.  For  it  cannot  possibly  be  hoped,  that  an  assembly 
gathered  under  the  authority  of  Antichrist,  should  be  gov- 
erned by  the  Spirit,  or  that  the  slaves  of  Satan  should  ex- 
ercise any  moderation.  In  the  first  place,  the  Pope,  the 
professed  and  sworn  enemy  of  Christ,  would  occupy  there 
the  chief  place  of  authority.  Though  he  would  especially 
pretend  to  ask  the  opinions  of  the  Fathers  sitting  there,  yet 
being  terrified  by  his  presence,  they  would  all  follow  what 
would  please  him.  But  in  an  assemblj'-  fully  agreeing  in 
every  impiety,  what  need  would  there  be  of  dissimulation  ? 
Such,  I  have  no  doubt,  is  every  one  of  the  cardinals.  In 
that  very  college,  which  pretends  to  be  a  holier  senate,  tliore 
prevails,  it  is  evident,  an  Epicurean  contempt  of  God,  a 
savage  hatred  of  truth,  a  rabid  fury  against  all  the  pious. 
Tlien  the  order  of  bishops,  does  it  not  consist  nearly  of  the 
same  monsters  ?  except  that  many  among  them  are  slothful 
asses,  who  neither  openly  despise  God,  nor  hostilely  oppose 
sound  doctrine  ;  yet  they  are  so  enamoured  with  their  own 
depraved  state,  that  they  cannot  endure  any  reformation. 
Add  to  this,  that  authority  will  reside  almost  wholly  with 
the  few,  who,  being  indeed  altogether  destitute  of  any  con- 
cern for  true  religion,  will  shew  themselves  the  most  fierce 
sujiporters  of  the  Roman  See  :  others  will  mahe  up  the  num- 
ber. As  every  one  of  these  will  speak  the  most  atrocious 
things  against  us,  there  will  be  many  not  only  of  those  who 
may  only  give  their  votes,  but  also  of  the  princes,  who  will 
subscribe  either  willingly  and  gladly  according  to  their  own 
inclinations,  or  from  ambition,  or  from  fear. 

I  am  not,  however,  so  unjust  as  not  to  concede  that  some 
of  these  have  a  sounder  judgment,  and  are  not  otherwise 
ill  disposed ;  but  they  do  not  possess  so  much  courage,  that 
they  will  dare  to  resist  the  wickedness  of  the  whole  body. 
There  will  be  perhaps,  amidst  a  thousand,  two  or  three  who 
may  dare  to  give  a  half-uttered  word  for  Christ,  (as  Peter 
Paul  Vergerius  at  Trent,)  but  the  holy  council  of  the 
Fathers  will  have  a  remedy  at  hand,  so  that  such  may  not 
create  any  further  trouble ;  for  being  cast  into  prison,  they 
will  be  presently  driven  to  a  recantation,  or  they  will  have 


XVI  DEDICATION. 

to  pay  the  penalty  of  death  for  too  much  freedom  of  speech, 
or  they  will  have  to  drink  the  cup  of  perpetual  silence. 

But  such  is  the  equity  with  which  we  are  treated,  that  we 
are  untameable  and  hopelessly  perverse  heretics,  except  we 
seek  from  the  holy  council  the  rule  for  the  necessary  reforma- 
tion, except  we  acquiesce  without  any  demur  in  its  decrees, 
whatever  they  maybe.  We,  indeed,  do  not  shun  the  authority 
of  a  legitimate  council,  (if  such  could  be  had,)  as  we  have  al- 
ready made  sufficiently  evident  by  clear  proofs.  But  when  they 
require  that  we  are  to  bow  to  the  judgment  of  the  chief  ad- 
versary of  Christ  without  any  appeal,  and  indeed  on  this  con- 
dition, that  religion  is  to  be  defined  at  their  will  and  pleasure, 
and  not  by  the  Word  of  God,  what  reason  have  we  for  submis- 
sion, except  we  are  prepared  willingly  and  knowingly  to 
deny  Christ  ?  There  is  no  reason  for  any  one  to  object  and 
say,  that  we  distrust  before  the  time.  Let  them  give  us  a 
council  in  which  there  will  be  a  free  liberty  given  to  defend 
the  cause  of  truth  :  if  to  that  we  refuse  to  come,  and  to  give 
a  reason  for  all  that  we  have  done,  then  they  will  justly 
charge  us  with  contumacy.  But  so  far  will  a  permission  be 
given  us  freely  to  speak,  that  there  is  no  doubt  but  that  we 
shall  be  prevented  from  making  even  a  suitable  defence. 
For  how  can  they  listen  to  the  clear-sounding  thunders  of 
truth,  who  can  by  no  means  bear  warnings  however  bland 
and  conveyed  in  soft  whispers  ?  But  this  they  publicly  do- — 
They  invite  us  ;  is  it  that  they  may  grtint  us  some  place  on 
the  lowest  seats  ?  Kay,  they  declare  that  it  is  not  lawful 
to  admit  any  one  to  their  sittings  except  the  anointed  and 
the  mitred.  Then  let  them  sit,  provided  we  are  heard,  de- 
claring the  truth  while  standing.  They  answer,  that  they 
freely  promise  a  hearing  ;  that  is,  that  having  presented  a 
suppliant  petition,  being  ordered  immediately  to  depart, 
after  the  turbulent  clamours  of  some  days,  we  shall  be  re- 
called for  the  purpose  of  being  condemned.  I  say  clamours, 
not  that  any  altercation  of  dissidents  is  to  be  in  that  assem- 
bly, but  that  the  sacred  ears  of  bishops  having  been  so 
irreverently  offended  by  us,  the  indignity  will  aj)pear  to 
them  intolerable.  It  is  not  unknown  how  tumultuous  is  their 
violence.     Surely,  when  they  ought  to  determine  the  cause 


DEDICATION.  XVU 

with  reason,  tliis  can  never  be  obtained  from  them,  when 
not  even  a  slight  hearing  can  be  hoped  for. 

"We  shall  endeavour  to  restore  God's  worship  to  its  purity, 
purged  from  the  innumerable  superstitions  by  which  it  has 
been  corrupted.  Here  the  profane  orators  will  chatter  about 
nothing  but  the  institutes,  the  old  rites  and  .ceremonies  of 
the  Fathers,  as  though  the  Church  taught  by  the  celestial 
ministry  of  the  prophets  and  of  Christ  knew  no  other  way 
of  worshipping  God  than  by  adopting,  in  brutal  stupidity, 
the  dregs  of  Romulus,  made  fascinating  by  the  anile  do- 
tages of  Numa  Pompilius.  But  where  is  that  simplicity  of 
obedience  which  the  Lord  everywhere  makes  so  much  of  and 
so  distinctly  requires  ? 

If  the  controversy  be  concerning  the  depravity  of  human 
nature,  the  miserable  and  lost  state  of  mankind,  the  grace 
and  power  of  Christ,  or  the  freeness  of  our  salvation,  they 
will  immediately  bring  forward  and  dogmatically  allege  the 
putid  axioms  of  the  schools,  as  things  that  ought  to  be  re- 
ceived without  dispute.  The  Holy  Spirit  teaches  us  in 
Scripture,  that  our  mind  is  smitten  with  so  much  blindness, 
that  the  affections  of  our  heart  are  so  depraved  and  per- 
verted, that  our  whole  nature  is  so  vitiated,  that  we  can  do 
nothing  but  sin,  until  he  forms  a  new  will  within  us.  He 
constrains  us,  condemned  to  eternal  death,  to  renounce  all 
confidence  in  our  own  works,  and  to  flee  to  our  only  asylum, 
the  mercy  of  God,  and  to  trust  in  it  for  all  our  righteousness. 
He  also,  inviting  us  to  God,  testifies  that  God  is  reconciled 
to  us  only  through  the  blood  of  Christ,  and  bids  us  to  rely 
on  Christ's  merits,  and  to  come  boldly  to  the  heavenly  tri- 
bunal. That  none  of  these  things  may  be  heard,  those  end- 
less decrees  are  adduced,  to  violate  which  is  deemed  more 
unlawful  than  to  disbelieve  God  and  all  his  angels. 

Of  the  sacraments  they  will  not  permit  a  word  to  be  said, 
differing  from  the  notions  entertained  of  them.  And  what 
else  is  this  but  to  preclude  the  possibility  of  any  reforma- 
tion ?  But  it  is  easy  to  show  how  preposterous  is  the  ad- 
ministration of  the  sacraments  under  the  Papacy,  so  that 
hardly  anything  bears  an  aflinity  to  the  genuine  doctrine  of 
Christ.  What  spurious  corruptions  have  crept  in,  nay,  what 
disgraceful  sacrileges  have  entered  !  It  is  not  lawful  to  move 

B 


XV  HI  DEDICATION. 

a  question  on  this  subject.  Hence  it  is  a  common  saying 
with  tlieologians,  which  they  have  published  everywhere  in 
their  books :  That  the  Church  may  remain  safe,  care  must 
especially  be  taken  that  the  council  should  not  admit  a  doubt 
respecting  the  chief  controversies  of  the  present  day.  Come 
forth  also  has  lately,  in  the  Italian  language,  the  insipid 
book  of  one  Mutius,  witlessly  breathing  nothing  but  carnage, 
in  which  he  dwells  profusely  on  this  point,  that  nothing  else 
is  to  be  done  by  the  reverend  Fathers,  when  they  meet  in 
council,  but  to  j)ronounce  what  already  appears  to  them 
right  on  the  whole  subject,  and  to  compel  us  to  subscribe  to 
their  sanguinary  edicts.  I  should  not  indeed  have  thought 
it  necessary  to  mention  ^he  hoarse  chatterings  of  this  un- 
lucky owl,  had  not  Pope  Julius  recommended  the  work. 
Hence  readers  may  judge  what  sort  of  council  Mutius  re- 
commends, and  is  to  be  expected  from  Julius  his  approver. 

As  then  we  see  that  these  antichrists  rush  on  with  des- 
perate pertinacity  in  order  to  destroy  sound  doctrine,  and 
with  equal  insolence  boldly  exult  that  they  will  set  up  a 
masked  council  for  no  other  purpose  than  that,  having  put  to 
flight  the  gospel,  they  may  celebrate  their  own  victory  ;  let 
us  also  in  our  turn  gather  courage  to  follow  the  banner  of 
our  leader,  having  put  on  tlie  armour  of  truth.     Were  only 
the  pure  and  simple  doctrine  of  Scripture  to  shine  forth  as 
it  ought,  every  one,  who  refuses  not  to  open  his  eyes,  Avould 
acknowledge  the  Papacy  to  be  a  savage  and  an  execrable 
monster,  made  up,   through  Satan's  arts,   of  innumerable 
masses  of  errors.     For  we  make  it  evident  by  the  most  solid 
l^roofs,  that  the  glory  of  God  is  so  distributed  by  a  sacrile- 
gious rending  among  fictitious  idols,  that  hardly  a  hundredth 
portion  of  his  right  remains  to  liim.     And  further,  when 
they  reserve  for  him  some  portion  of  worship,  we  can  show 
that  no  part  of  it  is  sincere,  inasmuch  as  all  things  are  full 
of  the  su]3erstitious  inventions  of  men  ;  the  law  of  God  is 
also  loaded  with  similar  devices,  for  miserable  consciences 
are  held  bound  under  the  yoke  of  men,  rather  than  ruled  by 
God's  commandments  ;  and  they  groan  and  toil  under  the 
unjust  burden  of  so  many  traditions,  nay,  they  are  oppressed 
with  a  cruel  tyranny.     We  declare  that  prevaricating  obe- 
dience can  avail  nothing  except  to  lead  men  to  a  deeper 


DEDICATION,  XIX 

labyrlntli.  We  shew  clearly  from  Scripture,  that  Christ's 
power  under  the  Papacy  is  almost  abolished,  that  his  grace 
is  in  a  great  measure  made  void,  that  unhappy  souls  removed, 
from  him,  are  inflated  with  a  fatal  confidence  in  their  own 
power  and  works.  We  prove  that  prayer  to  God,  such  as  is 
prescribed  by  his  word,  (which  yet  is  the  only  true  asylum 
of  salvation)  is  wholly  subverted.  We  plainly  shew  that  the 
sacraments  are  adulterated  by  extraneous  inventions,  and 
are  also  transferred  to  a  foreign  purpose  ;  for  the  power  of 
the  Spirit  is  impiously  tied  to  them,  and  what  is  peculiar  to 
Christ  is  ascribed  to  them.  Then  we  disown  the  number 
seven,  which  they  have  presumptuously  adopted.  The  mass 
also,  which  they  imagine  to  be  a  sacrifice,  we  prove  to  be  a 
disgraceful  denial  of  the  sacrifice  of  Christ.  There  are  many 
other  sacrilegious  things  of  which  we  make  it  evident  that 
they  are  guilty. 

Doubtless,  were  only  the  Scripture  allowed  its  own  autho- 
rity, there  are  none  of  these  things  respecting  which  our 
adversaries  would  not  be  constrained  to  be  mute.  And  this 
is  what  they  by  no  means  dissemble,  when  they  contend  that 
owing  to  the  ambiguous  meaning  of  Scripture,  we  ought  to 
stand  solely  on  the  judgment  of  the  Church.  Wlio,  I  pray, 
does  not  see,  that  by  laying  aside  the  word  of  God,  the 
whole  right  of  defining  things  is  thus  transferred  to  them  ? 
Though  they  may  kiss  the  closed  copies  of  the  Scripture 
as  a  kind  of  worship,  when  yet  they  charge  it  with  being 
obscure  and  ambiguous,  they  allow  it  no  more  authority  than 
if  no  part  of  it  existed  in  writing.  Let  them  assume  spe- 
cious titles  as  they  please,  that  they  may  not  appear  to 
allege  anything  besides  the  dictates  of  the  Spirit,  (as  they 
are  wont  to  boast,)  yet  it  is  a  settled  and  fixed  thing  with 
them,  that  all  reasons  being  laid  aside,  their  will  alone  ought 
to  be  believed  (avro7ncrro<;.) 

Then,  lest  the  faithful  should  be  carried  about  by  every 
wind  of  imposture,  lest  they  should  be  exposed  to  the  crafty 
cavils  of  the  ungodly,  being  taught  by  the  sure  experiment 
of  faith,  let  them  know  that  nothing  is  more  firm  or  certain 
than  the  teaching  of  Scripture,  and  on  that  support  let  them 
confidently  recumb.  And  since  we  see  that  it  is  shamefully 
deformed  by  the  false  comments  of  the  Sophists,  and  that 


XX  DEDICATION. 

at  this  day  the  hired  rabble  of  the  Pope  are  bent  on  this 
artifice,  in  order  that  by  their  smoke  they  may  obscure  the 
light,  it  behoves  us  to  be  more  intent  on  the  restoration  of 
its  brightness. 

I,  indeed,  have  in  an  especial  manner  resolved  to  devote 
myself  to  this  work,  as  long  as  I  live,  whenever  time  and 
opportunity  shall  be  afforded  me.  In  the  first  place,  the 
Church  to  which  I  belong  shtill  thus  receive  the  fruit  of  this 
labour,  so  that  it  may  hereafter  continue  the  longer  ;  for 
though  a  small  portion  of  time  remains  to  me  from  the 
duties  of  my  office,  yet  that,  how  small  soever  it  may  be,  I 
have  determined  to  devote  to  this  kind  of  writing. 

But  to  return  to  you,  most  illustrious  King,  here  you  have 
a  small  pledge,  my  Commentaries  on  the  Catholic  Epistles, 
where  many  things  have  been  deemed  obscure  and  recondite, 
which  I  have  endeavoured  so  to  explain,  that  an  easy  access 
to  the  true  meaning  might  be  open  to  a  reader  not  alto- 
gether slothful.  And  as  interpreters  of  Scripture,  according 
to  their  opportunity,  are  to  supply  weapons  to  fight  against 
Antichrist,  so  also  you  must  bear  in  mind  that  it  is  a  duty 
which  belongs  to  your  Majesty,  to  vindicate  from  unworthy 
calumnies  the  true  and  genuine  interpretation  of  Scripture, 
so  that  pure  religion  may  flourish.  It  was  not  without 
reason  that  God  commanded  by  Moses,  that  as  soon  as  a 
king  was  appointed  over  his  people,  he  should  take  care  to 
have  a  copy  of  the  Law  written  out  for  himself.  Why  so,  if 
he  had,  as  a  private  individual,  already  exercised  himself 
diligently  in  this  work,  but  that  he  might  know  that  kings 
have  themselves  need  of  this  remarkable  doctrine,  and  are 
esijecially  enjoined  to  defend  and  maintain  it ;  the  Lord  has 
assigned  to  his  Law  a  sacred  habitation  in  their  palaces. 
Moreover,  since  the  heroic  greatness  of  your  mind  far  sur- 
passes the  measure  of  your  age,  there  is  no  reason  why  I 
should  add  more  words  to  stimulate  you. 

Farewell,  most  noble  King.     May  the  Lord  protect  your 
Majesty  as  he  has  already  done,  govern  you  and  your  coun- 
sellors with  the  spirit  of  wisdom  and  fortitude,  and  keep 
your  whole  kingdom  in  safety  and  peace. 
Geneva.  Jan.  24,  1551. 


COMMENTARIES 

ON 

THE  FIRST  EPISTLE  OF  PETER. 


THE  ARGUMENT. 

The  design  of  Peter  in  tliis  Epistle  is  to  exhort  the  ftiith- 
ful  to  a  denial  of  the  world  and  a  contempt  of  it,  so  that 
being  freed  from  carnal  aifections  and  all  earthly  hindrances, 
they  might  with  their  whole  soul  aspire  after  the  celestial 
kingdom  of  Christ,  that  being  elevated  by  hope,  supported 
by  patience,  and  fortified  by  courage  and  perseverance,  they 
might  overcome  all  kinds  of  temptations,  and  pursue  this 
course  and  practice  throughout  life. 

Hence  at  the  very  beginning  he  proclaims  in  express 
words  the  grace  of  God  made  known  to  us  in  Christ  ;  and 
at  the  same  time  he  adds,  that  it  is  received  by  faith  and 
])ossessed  by  hope,  so  that  the  godly  might  raise  up  their 
minds  and  hearts  above  the  world.  Hence  he  exhorts  them 
to  holiness,  lest  they  should  render  void  the  price  by  which 
they  were  redeemed,  and  lest  they  should  suffer  the  incor- 
ruptible seed  of  the  Word,  by  which  they  had  been  regene- 
rated into  eternal  life,  to  be  destroyed  or  to  die.  And  as 
he  had  said,  that  they  had  been  born  again  by  God's  Word, 
he  makes  mention  of  their  spiritual  infancy.  Moreover,  that 
their  faith  might  not  vacillate  or  stagger,  because  they  saw 
that  Christ  was  despised  and  rejected  almost  by  the  whole 
world,  he  reminds  them  that  this  was  only  the  fulfilment  of 
M'hat  had  been  written  of  him,  that  he  would  be  the  stone 
of  stumbling.  But  he  further  teaches  them  that  he  would 
be  a  firm  foundation  to  those  Avho  believe  in  him.  Hence 
he  again  refers  to  the  great  honour  to  which  God  had  raised 


22  THE  ARGUMENT. 

them,  that  thoy  might  be  animated  by  the  contemphxtion  of 
their  former  state,  and  by  the  perception  of  their  present 
benefits,  to  devote  themselves  to  a  godly  life. 

He  afterwards  comes  to  particular  exhortations, — that 
they  were  to  conduct  themselves  in  humility  and  obedience 
under  the  government  of  princes,  that  servants  were  to  be 
subject  to  their  masters,  that  wives  were  to  obey  their  hus- 
bands and  to  be  modest  and  chaste,  and  that,  on  the  other 
hand,  husbands  were  to  treat  their  wives  with  kindness. 
And  then  he  commands  them  to  observe  what  was  just  and 
right  towards  one  another  ;  and  that  they  might  do  this  the 
more  willingly,  he  sets  before  them  what  would  be  the  fruit 
— a  peaceable  and  happy  life. 

As,  however,  it  happened  to  Christians,  that  how  much 
soever  they  sought  peace,  they  were  often  harassed  by  many 
injuries,  and  had  the  world  for  no  just  cause  inimical  to 
them,  he  exhorts  them  calmly  to  bear  their  persecutions, 
which  they  knew  would  promote  their  salvation.  For  this 
purpose  he  brings  forward  the  example  of  Christ.  On  the 
other  hand,  he  reminds  them  what  unhapj)y  end  awaits  the 
ungodly,  whilst  in  the  meantime  God  wonderfully  delivers 
his  Church  from  death  by  death.  He  still  further  refers  to 
the  example  of  Christ  to  enforce  the  mortification  of  the 
flesh.  To  this  exhortation  he  adds  various  and  brief  sen- 
tences ;  but  shortly  after  he  returns  to  the  doctrine  of 
patience,  so  that  the  faithful  might  mingle  consolation  with 
their  evils,  regarding  it  as  good  for  them  to  be  chastised  by 
the  paternal  hand  of  God. 

At  the  beginning  of  the  fifth  chapter  he  reminds  the 
elders  of  their  duty,  that  they  were  not  to  tyrannize  over 
the  Church,  but  to  preside  under  Christ  with  moderation. 
He  recommends  to  the  young  modesty  and  teachableness. 
At  length,  after  a  short  exhortation,  he  closes  the  Epistle 
with  a  prayer. 

As  to  the  place  from  which  he  wrote,  all  do  not  agree. 
There  is,  however,  no  reason  that  I  see  wdiy  we  should  doubt 
that  he  was  then  at  Babylon,  as  he  expressly  declares.^    Bui 

'  Home,  in  his  Introduction,  vol.  iv.  p.  425,  mentions  four  opinions  on 
this  subject.     According  to  Bishop  Pearson,  Mill,  and  Le  Clerc,  it  was 


THE  ARGUMENT  23 

as  tlie  persuasion  had  prevailed,  that  he  had  moved  from 
Antioch  to  Rome,  and  that  he  died  at  Rome,  the  ancients, 
led  by  this  sole  argument,  imagined  that  Rome  is  here  alle- 
gorically  called  Babylon.  But  as  without  any  probable 
conjecture  they  rashly  believed  what  they  have  said  of  the 
Roman  episcopate  of  Peter,  so  also  this  allegorical  figment 
ought  to  be  regarded  as  nothing.  It  is  indeed  much  more 
probable  that  Peter,  according  to  the  character  of  his  apos- 
tleship,  travelled  over  those  parts  in  which  most  of  the  Jews 
resided  ;  and  we  know  that  a  great  number  of  them  were  in 
Babylon  and  in  the  surrounding  countries. 


CHAPTER  I. 

1.  Peter,  an  apostle  of  Jesus  1.  Petrus,  apostolus  Jesu  Christi, 
Christ,  to  the  strangers  scattered  electis  inquilinis  qui  dispersi  sunt 
throughout  Pontus,  Galatia,  Cappa-  per  Pontum,  Galatiam,  Cappado- 
docia,  Asia,  and  Bithynia,  ciam,  Asiam  et  Bithyniam, 

2.  Elect  according  to  the  fore-  2.  Secundum  prsecognitionem  Dei 
knowledge  of  God  the  Father,  Patris  in  sanctificatione  Spiritus,  in 
through  sanctification  of  the  Spirit,  obedientiam  et  aspersionera  sangui- 
unto  obedience  and  sprinkling  of  the  nis  Jesu  Christi  ;  Gratia  vobis  et 
blood  of  Jesus  Christ :  Grace  unto  pax  multiplicetur. 

you,  and  peace,  be  multiplied. 

1.  Peter,  an  apostle.  What  in  this  salutation  is  the  same 
with  those  of  Paul,  requires  no  new  explanation.  When 
Paul  prayed  for  grace  and  peace,  the  verb  is  left  ^out ;  but 
Peter  adds  it,  and  says,  he  multiplied  ;  still  the  meaning  is 

Babylon  in  Egypt ;  according  to  Erasmus,  Drusius,  Beza,  Dr.  Lightfoot, 
Basnage,  Beausobre,  Dr.  Cave,  Wetstein,  Drs.  Benson  and  A.  Clarke,  it 
was  Babylon  in  Assyria  ;  according  to  Michaelis,  it  was  Babylon  in  Meso- 
potamia ;  and  according  to  Grotius,  Drs.  Whitby,  Lardner,  Macknight, 
and  Hales,  Bishop  Tomline,  and  all  the  learned  of  the  Romish  communion, 
it  is  to  be  taken  figuratively  for  Rome,  according  to  what  was  done  by 
John  in  Rev.  xvii.  and  xviii.  What  renders  the  last  opinion  very  im- 
probable is,  that  to  date  an  epistle  at  a  place  to  which  a  figurative  name 
is  given,  is  without  another  instance  in  Scripture,  and  the  thing  itself 
seems  quite  absurd.  The  language  of  prophecy  is  quite  a  different  matter. 
Paid  wrote  several  of  his  epistles  at  Rome,  and  in  no  instance  did  he  do 
anything  of  this  kind.  Such  an  opinion  woidd  have  never  gained  ground, 
had  there  not  been  from  early  times  a  foolish  attempt  to  connect  Peter 
with  Rome.  And  it  is  to  be  regretted  that  some  learned  Protestants  have 
been  duped  on  this  subject  by  a  mass  of  fictitious  evidence  which  has  been 
collected  by  the  partisans  of  the  Romish  Church. — Ed. 


24  COMMENTARIES  ON  CHAP.  I.  1 ,  2. 

tlie  same  ;  for  Paul  did  not  wish  to  the  faithful  the  begin- 
ning of  grace  and  peace,  but  the  increase  of  them,  that  is, 
that  God  would  complete  what  he  had  begun. 

To  the  elect,  or  the  elected.  It  may  be  asked,  how  could 
this  be  found  out,  for  the  election  of  God  is  hid,  and  cannot 
be  known  without  the  special  revelation  of  the  Spirit  ;  and 
as  every  one  is  made  sure  of  his  own  election  by  the  testi- 
mony of  the  Spirit,  so  he  can  know  nothing  certain  of 
others.  To  this  I  answer,  that  we  are  not  curiously  to  in- 
quire about  the  election  of  our  brethren,  but  ought  on  the 
contrary  to  regard  their  calling,  so  that  all  who  are  admitted 
by  faith  into  the  church,  are  to  be  counted  as  tlie  elect ;  for 
God  thus  separates  them  from  the  world,  which  is  a  sign  of 
election.  It  is  no  objection  to  say  that  many  fall  away, 
having  nothing  but  the  semblance  ;  for  it  is  the  judgment 
of  charity  and  not  of  faitli,  wlien  we  deem  all  those  elect  in 
wliom  appears  the  mark  of  God's  adoption.  And  that  he 
does  not  fetch  their  election  from  the  hidden  counsel  of  God, 
but  gathers  it  from  the  eftect,  is  evident  from  the  context ; 
for  afterwards  he  connects  it  with  the  sanctification  of  the 
Spirit.  As  far  then  as  they  proved  that  tliey  were  regenerated 
by  the  Spirit  of  God,  so  far  did  he  deem  them  to  be  the 
elect  of  God,  for  God  does  not  sanctify  any  but  those  whom 
he  has  previously  elected. 

However,  lie  at  the  same  time  reminds  us  whence  that 
election  flows,  by  which  we  are  separated  for  salvation,  that 
we  may  not  perish  with  the  world  ;  for  lie  says,  according  to 
the  foreknowledge  of  God.  This  is  the  fountain  and  the  first 
cause  :  God  knew  before  the  world  was  created  whom  he 
had  elected  for  salvation. 

But  we  ought  wisely  to  consider  what  this  precognition  or 
foreknowledge  is.  For  the  sophists,  in  order  to  obscure  the 
grace  of  God,  imagine  that  the  merits  of  each  are  foreseen 
by  God,  and  that  thus  the  reprobate  are  distinguished  from 
the  elect,  as  every  one  proves  himself  worthy  of  this  or  that 
lot.  But  Scripture  everywhere  sets  the  counsel  of  God,  on 
which  is  founded  our  salvation,  in  opposition  to  our  merits. 
Hence,  when  Peter  calls  them  elect  according  to  the  precog- 
nition of  God,  he  intimates  that  the  cause  of  it  depends  on 


CHAP.  I.  1,  2.  THE  FIRST  EPISTLE  OF  PETER.  25 

nothing  else  but  on  God  alone,  for  lie  of  his  own  free  will 
has  chosen  us.  Then  the  foreknowledge  of  God  excludes 
every  worthiness  on  the  part  of  man.  We  have  treated  this 
subject  more  at  large  in  the  first  chapter  of  the  Epistle  to 
the  Ephesians,  and  in  other  places. 

As  however  in  our  election  he  assigns  the  first  place  to 
the  gratuitous  favour  of  God,  so  again  he  would  have  us  to 
know  it  by  the  eflects,  for  there  is  nothing  more  dangerous 
or  more  preposterous  than  to  overlook  our  calling  and  to 
seek  for  the  certainty  of  our  election  in  the  hidden  prescience 
of  God,  which  is  the  deepest  labyrinth.  Therefore  to  obviate 
this  danger,  Peter  supplies  the  best  correction  ;  for  tliough 
in  the  first  place  lie  would  have  us  to  consider  the  counsel 
of  God,  the  cause  of  which  is  alone  in  himself ;  yet  he  invites 
us  to  notice  the  eifect,  by  which  he  sets  forth  and  bears 
witness  to  our  election.  That  efifect  is  the  sanctification  of 
the  Spirit,  even  effectual  calling,  when  faith  is  added  to  the 
outward  preaching  of  the  gospel,  which  faith  is  begotten  by 
the  inward  operation  of  the  Spirit. 

To  the  sojourners.^  They  who  think  that  all  the  godly  are 
thus  called,  because  they  are  strangers  in  the  world,  and  are 
advancing  towards  the  celestial  country,  are  much  mistaken, 
and  this  mistake  is  evident  from  the  word  dispersion  which 
immediately  follows  ;  for  this  can  apjily  only  to  the  Jews, 
not  only  because  they  were  banished  from  their  own  country 
and  scattered  here  and  there,  but  also  because  the}'  had  been 
driven  out  of  that  land  which  had  been  promised  to  them 
by  the  Lord  as  a  perpetual  inheritance.  He  indeed  after- 
wards calls  all  the  faithful  sojourners,  because  they  are  pil- 
grims on  the  earth  ;  but  the  reason  here  is  diiferent.  They 
were  sojourners,  because  they  had  been  dispersed,  some  in 
Pontus,  some  in  Galatia,  and  some  in  Bithynia.  It  is  no- 
thing strange  that  he  designed  tliis  Epistle  more  especially 
for  the  Jews,  for  he  knew  that  he  was  appointed  in  a  parti- 
cular manner  their  apostle,  as  Paul  teaches  us  in  Gal.  ii.  8. 

'  Inquilinis ;  they  are  those  who  dwell  in  a  hired  house,  tenants.  The 
original,  ■Tra^iTiKfim;,  means  those  who  dwell  among  a  people,  that  is,  not 
their  own.  Sojourners  or  pilgrims  would  be  the  best  Avord.  The  sentence 
literally  is,  "  To  the  sojourners  of  the  dispersion  of  Pontus."  &c. — Ed. 


26  COMMENTARIES  ON  CHAP.  I.  1,  2. 

In  the  countries  lie  enumerates,  he  includes  the  whole  of 
Asia  Minor,  from  the  Euxine  to  CappadociaJ 

Unto  obedience.  He  adds  two  things  to  sanctification,  and 
seems  to  understand  newness  of  life  by  obedience,  and  by  the 
sjmnkling  of  the  blood  of  Christ  the  remission  of  sins.  But 
if  these  be  parts  or  effects  of  sanctification,  then  sanctifica- 
tion is  to  be  taken  here  somewhat  different  from  what  it 
means  when  used  by  Paul,  that  is,  more  generally.  God 
then  sanctifies  us  by  an  effectual  calling ;  and  this  is  done 
when  we  are  renewed  to  an  obedience  to  his  righteousness, 
and  when  we  are  sprinkled  by  the  blood  of  Christ,  and  thus 
are  cleansed  from  our  sins.  And  there  seems  to  be  an  im- 
plied allusion  to  the  ancient  rite  of  sprinkling  used  under 
the  law.  For  as  it  was  not  then  sufficient  for  the  victim  to 
be  slain  and  the  blood  to  be  poured  out,  except  the  people 
were  sprinkled  ;  so  now  the  blood  of  Christ  which  has  been 
shed  will  avail  us  nothing,  except  our  consciences  are  by  it 
cleansed.  There  is  then  to  be  understood  here  a  contrast, 
that,  as  formerly  under  the  law  the  sprinkling  of  blood  was 
made  by  the  hand  of  the  priest ;  so  now  the  Holy  Spirit 
sprinkles  our  souls  with  the  blood  of  Christ  for  the  expiation 
of  our  sins. 

Let  us  now  state  the  substance  of  the  whole  ;  which  is, 
that  our  salvation  flows  from  the  gratuitous  election  of  God; 
but  that  it  is  to  be  ascertained  by  the  experience  of  faith, 
because  he  sanctifies  us  by  his  Spirit  ;  and  then  that  there 
are  two  effects  or  ends  of  our  calling,  even  renewal  into 
obedience  and  ablution  by  the  blood  of  Christ ;  and  further, 
that  both  are  the  work  of  the  Holy  Spirit.^     We  hence 

^  On  this  question  both  ancient  and  modern  divines  have  differed.  It  is 
to  be  decided  by  the  contents  of  the  Epistle  only.  There  is  nothing  de- 
cisive in  favoiu-  of  the  opinion  that  it  was  written  only  to  believing  Jews  ; 
but  there  is  a  passage,  chap.  iv.  3,  which  seems  clearly  to  shew  that  Peter 
included  the  believing  Gentiles;  for  "the  abominable  idolatries"  coidd 
only  refer  to  them,  as  the  Jews,  since  the  Babylonian  captivity,  had  never 
fallen  into  idolatry. — Ed. 

'  The  meaning  would  be  more  clear,  were  we  to  make  a  change  in  the 
order  of  the  words,  "  Elected,  according  to  the  foreknowledge  of  God,  unto 
obedience  and  the  sprinkling  of  the  blood  of  Jesus  Christ,  through  (or,  by) 
the  sanctification  of  the  Spirit,"  that  is,  they  were  elected  in  order  that  they 
might  obey  the  gospel,  and  be  cleansed  from  the  guilt  of  sin  by  the  blood 
of  Christ,  through  the  sanctifying  power  of  the  Spirit.     It  was  not  their 


CHAP.  I.  3-5.  THE  FIRST  EPISTLE  OF  PETER.  27 

conclude,  tliat  election  is  not  to  be  separated  from  calling, 
nor  the  gratuitous  righteousness  of  faith  from  newness  of 
life. 

3.  Blessed  6e  the  God  and  Father  3.  Benedictus  Deus  et  Pater  Do- 
of  our  Lord  Jesus  Christ,  which,  raiui  nostri  Jesu  Christi,  qui  secun- 
according  to  his  abundant  mercy,  dura  multam  suam  misericordiam 
hath  begotten  us  again  unto  a  Hvely  regenuit  nos  in  spem  vivam,  per 
hope,  by  the  resurrection  of  Jesus  resurrectionem  Jesu  Christi  ex  mor- 
Christ  from  the  dead,  tuis, 

4.  To  an  inheritance  incorrupti-  4.  In  haereditatem  incorruptibil- 
ble,  and  undefiled,  and  that  fadeth  em  et  incontaminatam  et  imraar- 
not  away,  reserved  in  heaven  for  ceseibilem,  repositum  in  cajlis  erga 
you,  vos, 

5.  Who  are  kept  by  the  power  of  5.  Qui  virtute  Dei  custodimini 
God  through  faith  unto  salvation,  per  fidem  in  salutem,  quae  parata 
ready  to  be  revealed  in   the  last  est  revelari  tempore  ultimo. 

time. 

Blessed  he  God.  "We  have  said  that  the  main  object  of 
this  epistle  is  to  raise  us  above  the  world,  in  order  that  we 
may  be  prepared  and  encouraged  to  sustain  the  spiritual 
contests  of  our  warfare.  For  this  end,  the  knowledge  of 
God's  benefits  avails  much  ;  for,  when  their  value  appears  to 
us,  all  other  things  will  be  deemed  worthless,  especially 
when  we  consider  what  Christ  and  his  blessings  are  ;  for 
everything  without  him  is  but  dross.  For  this  reason  he 
highly  extols  the  wonderful  grace  of  God  in  Christ,  that  is, 
that  we  may  not  deem  it  much  to  give  up  the  world  in 
order  that  we  may  enjoy  the  invaluable  treasure  of  a  future 
life  ;  and  also  that  we  may  not  be  broken  down  by  present 
troubles,  but  patiently  endure  them,  being  satisfied  with 
eternal  happiness. 

Further,  when  he  gives  thanks  to  God,  he  invites  the 
faithful  to  spiritual  joy,  which  can  swallow  up  all  the  oppo- 
site feelings  of  the  flesh. 

And  Father  of  our  Lord  Jesus  Christ.  Understand 
the  words  thus, — "  Blessed  be  God  who  is  the  Father  of 
Jesus  Christ."  For,  as  formerly,  by  calling  himself  the 
God  of  Abraham,  he  designed  to  mark  the  difierence  be- 
tween him  and  all  fictitious  gods  ;  so  after  he  has  mani- 

obedience  that  made  them  the  elect,  but  they  were  chosen  that  they  might 
obey,  and  thus  obey  through  the  influence  of  the  Spirit.  This  is  clearly 
the  doctrine  of  this  passage.     See  2  Thess.  ii.  13. — Ed. 


28  COMMENTARIES  ON  CHAP.  I.  3. 

fested  himself  in  his  own  Son,  his  will  is,  not  to  be  known 
otherwise  than  in  him.  Hence  they  who  form  their  ideas 
of  God  in  his  naked  majesty  apart  from  Christ,  have  an 
idol  instead  of  the  true  God,  as  the  case  is  with  the  Jews 
and  the  Turks.  Whosoever,  then,  seeks  really  to  know  the 
only  true  God,  must  regard  him  as  the  Father  of  Christ ; 
for,  whenever  our  mind  seeks  God,  except  Christ  be  thought 
of,  it  will  wander  and  be  confused,  until  it  be  wholly  lost. 
Peter  meant  at  the  same  time  to  intimate  how  God  is  so 
bountiful  and  kind  towards  us  ;  for,  except  Christ  stood  as 
the  middle  person,  his  goodness  could  never  be  really  known 
by  us. 

Who  hath  begotten  us  again.  He  shews  that  supernatural 
life  is  a  gift,  because  we  are  born  the  children  of  wrath ;  for 
had  we  been  born  to  the  hope  of  life  according  to  the  flesh, 
there  would  have  been  no  necessity  of  being  begotten  again 
by  God.  Therefore  Peter  teaches  us,  that  we  who  are  by 
nature  destined  to  eternal  death,  are  restored  to  life  by 
God's  mercy.  And  this  is,  as  it  were,  our  second  creation, 
as  it  is  said  in  the  first  chapter  of  the  Epistle  to  the  Ephe- 
sians.  Lively  or  living  hope,  means  the  hope  of  life.^  At 
the  same  time  there  seems  to  be  an  implied  contrast  between 
the  hope  fixed  on  the  incon-uptible  kingdom  of  God,  and 
the  fading  and  transient  hopes  of  man. 

According  to  his  abundant  mercy.  He  first  mentions  the 
efficient  cause,  and  then  he  points  out  the  mediating  cause, 
as  they  say.     He  shews  that  God  was  induced  by  no  merits 

'  "  This  is  a  Hebraism,"  says  Macknight,  "  for  a  hope  of  life.  Accord- 
ingly, the  Syriac  version  hath  here,  in  spem  vitce —  to  a  hope  of  life."  The 
begetting  again  seems  not  to  refer  to  inward  renovation,  but  to  what  God 
did  by  raising  Christ  from  the  dead.  To  beget,  sometimes  means  to  put 
one  in  a  new  state  or  condition ;  as  the  expression,  "  This  day  have  I  be- 
gotten thee,"  means,  that  God  had  then  constituted  his  Son  a  king,  pub- 
licly invested  him,  as  it  were,  with  that  office.  Similar  is  the  meaning 
here:  God  through  the  resurrection  of  Christ  restored  to  the  hope  of  life 
liis  desponding  followers  :  hence  the  import  of  the  word  "  again  ;"  though 
Mackniyht  thinks  the  reference  to  be  to  the  covenant  of  grace  made  with 
our  first  parents  after  the  fall,  and  that  believers  were  begotten  the  second 
time  to  the  same  hope  by  the  resurrection  of  Christ.  The  word  for  "  be- 
getting again,"  is  only  found  here,  and  in  a  passive  sense  in  the  23d  verse, 
where  it  has  a  different  meaning,  as  it  evidently  refers  to  the  renovation  of 
the  heart.  — £"(1 


CHAP.  I.  4.  THE  FIRST  EPISTLE  OF  PETER.  29 

of  ours  to  regenerate  us  unto  a  living  hope,  because  lie 
assigns  tins  wholly  to  his  mercy.  But  that  he  might  more 
completely  reduce  the  merits  of  works  to  nothing,  he  says, 
great  {midtam)  mercy.  All,  indeed,  confess  that  God  is  the 
only  author  of  our  salvation,  but  they  afterwards  invent 
extraneous  causes,  which  take  away  so  much  from  his 
mercy.  But  Peter  commends  mercy  alone  ;  and  he  immedi- 
ately connects  the  way  or  manner,  hy  the  resurrection  of 
Christ ;  for  God  does  not  in  any  other  way  discover  his 
mercy  ;  hence  Scripture  ever  directs  our  attention  to  this 
point.  And  that  Christ's  death  is  not  mentioned,  but  his 
resurrection,  involves  no  inconsistency,  for  it  is  included  ; 
because  a  thing  cannot  be  completed  without  having  a 
beginning  ;  and  he  especially  brought  forward  the  resurrec- 
tion, because  he  was  speaking  of  a  new  life. 

4.  To  an  inheritance}  The  three  words  which  follow  are 
intended  to  amplify  God's  grace ;  for  Peter  (as  I  have  be- 
fore said)  had  this  object  in  view,  to  impress  our  minds 
thoroughly  as  to  its  excellency.  Moreover,  these  two 
clauses,  "  to  an  inheritance  incorruptible,"  &c.,  and  "  to  sal- 
vation ready  to  be  revealed,"  I  deem  as  being  in  apposition, 
the  latter  being  explanatory  of  the  former  ;  for  he  expresses 
the  same  thing  in  two  ways. 

Every  word  which  follows  is  weighty.  The  inheritance 
is  said  to  be  reserved,  or  preserved,  that  we  may  know  that 
it  is  beyond  the  reach  of  danger.  For,  were  it  not  in  God's 
hand,  it  might  be  exposed  to  endless  dangers.  If  it  were  in 
this  world,  how  could  we  regard  it  as  safe  amidst  so  many 
changes  ?  That  he  might  then  free  us  from  every  fear,  he 
testifies  that  our  salvation  is  placed  in  safety  beyond  the 
harms  which  Satan  can  do.  But  as  the  certainty  of  salva- 
tion can  bring  us  but  little  comfort,  except  each  one  knows 
that' it  belongs  to  himself,  Peter  adds,  for  you.  For  con- 
sciences will  calmly  recumb  here,  that  is,  when  the  Lord  cries 

'  Parens  puts,  "  that  is,  to  an  mheritance,"  makino:  this  sentence  ex- 
planalory  of  "  the  hope,"  as  hope  here  is  a  metonymy  for  its  object.  It  is 
an  inheritance  "  incorruptible,"  not  to  be  destroyed  by  a  flood  or  by  fire,— 
"  undefiled,"  not  like  the  land  of  Canaan,  its  type,  which  was  defiled  by  its 
inhabitants,—"  unfading-,"  difierent  from  any  worldly  inheritance,  for  the 
world  passcth  away. — Ed. 


30  COMMENTAKIES  OH  CHAP.  I.  5. 

to  tliem  from  lieaven,  "  Behold,  your  salvation  is  in  my  hand 
and  is  kept  for  you."  But  as  salvation  is  not  indiscrimin- 
ately for  all,  he  calls  our  attention  to  faith,  that  all  who  are 
endued  with  faith,  might  be  distinguished  from  the  rest, 
and  that  they  might  not  doubt  but  that  they  are  the  true 
and  legitimate  heirs  of  God.  For,  as  faith  penetrates  into 
the  heavens,  so  also  it  appropriates  to  us  the  blessings  which 
are  in  heaven. 

5.  Who  are  kept  by  the  power  of  God.  We  are  to  notice 
the  connexion  when  he  says,  that  we  are  kept  while  in  the 
world,  and  at  the  same  time  our  inheritance  is  reserved  in 
heaven  ;  otherwise  this  thought  would  immediately  creep 
in,  "  What  does  it  avail  us  that  our  salvation  is  laid  up  in 
heaven,  when  we  are  tossed  here  and  there  in  this  world  as  in 
a  turbulent  sea  ?  What  can  it  avail  us  that  our  salvation  is  se- 
cured in  a  quiet  harbour,  when  we  are  driven  to  and  fro  amidst 
thousand  shipwrecks  ?"  The  apostle,  therefore,  anticipates 
objections  of  this  kind,  when  he  shews,  that  though  we  are 
in  the  world  exposed  to  dangers,  we  are  yet  kept  by  faith  ; 
and  that  though  we  are  thus  nigh  to  death,  we  are  yet  safe 
under  the  guardianship  of  faith.  But  as  faith  itself,  through 
the  injfirmity  of  the  flesh,  often  quails,  we  might  be  always 
anxious  about  the  morrow,  were  not  the  Lord  to  aid  us.^ 

And,  indeed,  we  see  that  under  the  Papacy  a  diabolical 
opinion  prevails,  that  we  ought  to  doubt  our  final  persever- 
ance, because  we  are  uncertain  whether  we  shall  be  to-mor- 
rovv  in  the  same  state  of  grace.  But  Peter  did  not  thus 
leave  us  in  suspense ;  for  he  testifies  that  we  stand  by  the 
power  of  God,  lest  any  doubt  arising  from  a  consciousness 
of  our  own  infirmity,  should  disquiet  us.  How  weak  soever 
we  may  then  be,  yet  our  salvation  is  not  uncertain,  because 
it  is  sustained  by  God's  power.  As,  then,  we  are  begotten 
by  faith,  so  faith  itself  receives  its  stability  from  God's 
power.  Hence  is  its  security,  not  only  for  the  present,  but 
also  for  the  future. 

■■  The  meaning  would  be  somewhat  cliflferent,  but  the  sentence  would  be 
more  intelligible,  were  we  to  render  it  thus,  "  Who  are  kept  by  faith  in 
the  poAver  of  God  mito  salvation."  Salvation  here  means  that  of  the  body 
as  well  as  of  the  soul  at  the  resurrection. — Ed. 


CHAP.  1.6.  THE  FIRST  EPISTLE  OF  PETER.  31 

Unto  salvation.  (As  we  are  by  nature  impatient  of  delay, 
and  soon  succumb  under  weariness,  he  therefore  reminds  us 
that  salvation  is  not  deferred  because  it  is  not  yet  prepared, 
but  because  the  time  of  its  revelation  is  not  yet  come.  This 
doctrine  is  intended  to  nourish  and  sustain  our  hope.  More- 
over, he  calls  the  day  of  judgment  the  last  time,  because  the 
restitution  of  all  things  is  not  to  be  previously  expected,  for 
the  intervening  time  is  still  in  progress.  What  is  elsewhere 
called  the  last  time,  is  the  whole  from  the  coming  of  Christ  ; 
it  is  so  called  from  a  comparison  with  the  preceding  ages. 
But  Peter  had  a  regard  to  the  end  of  the  world.j 

G.   Wherein    ye    greatly   rejoice,         6.    In    quo    exultatis,    panlispcr 

though  now  for  a  season  (if  need  nunc,  si  opus  esti,  contristati  in  variis 

be)   ye   are  in    heaviness   through  tentationibus ; 
manifold  temptations ; 

7.  That  the  trial  of  your  faith,  7.  Ut  probatio  fidei  vestraj  midto 
being  much  more  precious  than  of  pretiosior  auro,  quod  perit  et  tamen 
gold  that  perisheth,  though  it  be  per  ignem  probatur,  reperiatur  in 
tried  with  fire,  might  be  found  unto  laudem  et  honorem  et  gloriam,  quum 
praise,   and   honour,  and  glory,  at  revelabitur  Jesus  Christus : 

the  appearing  of  Jesus  Christ : 

8.  Whom   having  not   seen,   ye         8.    Quern    quum    non    videritis, 
love ;  in  whom,  though  now  ye  see  diligitis,  in   quern   nimc   credentes, 
him  not,  yet  beUeving,  ye   rejoice  quum  eum  non  aspicitis,  exultatis 
with  joy  unspeakable,   and  full  of  gaudio  inenarrabili  et  glorificato ; 
glory : 

9.  Receiving  the  end  of  your  9.  Reportantes  finem  fidei  vestrse, 
faith,  even  the   salvation  of  your  salutem  aniraarum. 

souls. 

6.  Wherein  ye  greatly  rejoice,  or,  In  which  ye  exult. 
Though  the  termination  of  the  Greek  verb  is  doubtful,  yet 
the  meaning  requires  that  we  read,  "  ye  exult,"  rather  than 
"  exult  ye."  In  which  refers  to  the  whole  that  is  said  of 
the  hope  of  salvation  laid  up  in  heaven.  But  he  rather  ex- 
horts than  praises  them  ;  for  his  object  was  to  shew  what 
fruit  was  to  come  from  the  hope  of  salvation,  even  spiritual 
joy,  by  which  not  only  the  bitterness  of  all  evil  might  be 
mitigated,  but  also  all  sorrow  overcome.  At  the  same  time 
to  exult  is  more  expressive  than  to  rejoice.^ 

1  Some  take  the  verb  in  a  future  sense,  "  At  which  (time)  ye  shall 
exult ;"  and  some  as  being  an  imperative,  "  On  account  of  which  exult 
ye  ;"  but  neither  of  these  comports  with  the  context ;  for  the  8th  verse 
proves  that  he  speaks  of  present  joy,  and  that  he  states  the  case  as  it  was 
among  them.     It  is  better  with  Calvin  to  refer  "  wherein,"  or,  "  on  ac- 


32  COMMENTARIES  ON  CHAP.  1. 6. 

But  it  seems  somewhat  inconsistent,  when  he  says  that 
the  faithful,  who  exulted  with  joy,  were  at  the  same  time 
sorrowful,  for  these  are  contrary  feelings.  But  the  faithful 
know  by  experience,  how  these  things  can  exist  together, 
much  better  than  can  be  expressed  in  words.  However, 
to  explain  the  matter  in  a  few  words,  we  may  say  that 
the  faithful  are  not  logs  of  wood,  nor  have  they  so  divested 
themselves  of  human  feelings,  but  that  they  are  affected 
with  sorrow,  fear  danger,  and  feel  poverty  as  an  evil,  and 
persecutions  as  hard  and  difficult  to  be  borne.  Hence  they 
experience  sorrow  from  evils  ;  but  it  is  so  mitigated  by  faith, 
that  they  cease  not  at  the  same  time  to  rejoice.  Thus  sor- 
row does  not  prevent  their  joy,  but,  on  the  contrary,  give 
place  to  it.  Again,  though  joy  overcomes  sorrow,  yet  it  does 
not  put  an  end  to  it,  for  it  does  not  divest  us  of  humanity. 
And  hence  it  appears  what  true  patience  is  ;  its  beginning, 
and,  as  it  were,  its  root,  is  the  knowledge  of  God's  blessings, 
especially  of  that  gratuitous  adoption  with  Avhich  he  has 
favoured  us  ;  for  all  who  raise  hither  their  minds,  find  it  an 
easy  thing  calmly  to  bear  all  evils.  For  whence  is  it  that 
our  minds  are  pressed  down  with  grief,  except  that  we  have 
no  participation  of  spiritual  things  ?  But  all  they  who  re- 
gard their  troubles  as  necessary  trials  for  their  salvation, 
not  only  rise  above  them,  but  also  turn  them  to  an  occasion 
of  joy. 

Ye  are  in  heaviness,  or,  Ye  are  made  sorrowful.  Is  not 
sorrow  also  the  common  lot  of  the  reprobate  ?  for  they  are 
not  free  from  evils.  But  Peter  meant  that  the  faithful  en- 
dure sorrow  willingly,  while  the  ungodly  murmur  and  per- 
versely contend  with  God.  Hence  the  godly  bear  sorrow,  as 
the  tamed  ox  the  yoke,  or  as  a  horse,  broken  in,  the  bridle, 
though  held  by  a  child,  God  by  sorrow  afflicts  the  repro- 
bate, as  when  a  bridle  is  by  force  put  in  the  mouth  of  a 
ferocious  and  refractory  horse  ;  he  kicks  and  offers  every 
resistance,  but  all  in  vain.  Then  Peter  commends  the  faith- 
ful, because  they  willingly  undergo  sorrow,  and  not  as 
though  forced  by  necessity. 

count  of  which,"  to  the  fact  stated  in  the  previous  verse,  that  they  were 
kept  by  God's  power  for  salvation  ready  to  be  revealed.—  Ed. 


CHAP.I.  i.  THE  i'lRST  EPISTLE  OF  PETER.  33 

By  saying,  though  now  for  a  season,  or,  a  little  wliile,  he 
supplied  consolation  ;  for  tlie  shortness  of  time,  however 
hard  evils  may  be,  does  not  a  little  lessen  them  ;  and  the 
duration  of  the  present  life  is  but  a  moment  of  time.  If 
need  he  ;  the  condition  is  to  be  taken  for  a  cause  ;  for  he 
purposed  to  shew,  that  God  does  not,  without  reason,  thus 
try  his  people  ;  for,  if  God  afflicted  us  without  a  cause,  to 
bear  it  would  be  grievous.  Hence  Peter  took  an  argument 
for  consolation  from  the  design  of  God  ;  not  that  the  reason 
always  appears  to  us,  but  that  we  ought  to  be  fully  per- 
suaded that  it  ought  to  be  so,  because  it  is  God's  will. 

We  must  notice  that  he  does  not  mention  one  temptation, 
but  many ;  and  not  temptations  of  one  kind,  but  manifold 
temptations.  It  is,  howevei',  better  to  seek  the  exposition 
of  this  passage  in  the  first  chapter  of  James. 

7.  Much  more  precious  than  of  gold.  The  argument  is 
from  the  less  to  the  greater  ;  for  if  gold,  a  corruptible  metal, 
is  deemed  of  so  much  value  that  we  prove  it  by  fire,  that  it 
may  become  really  valuable,  what  wonder  is  it  that  God 
should  require  a  similar  trial  as  to  faith,  since  faith  is 
deemed  by  him  so  excellent  ?  And  though  the  words  seem 
to  have  a  different  meaning,  he  yet  com]3ares  faith  to  gold, 
and  makes  it  more  precious  than  gold,  that  hence  he  might 
draw  the  conclusion,  that  it  ought  to  be  fully  proved.^  It 
is  moreover  uncertain  how  far  he  extends  the  meaning  of 
the  words,  "tried''  {BoKi/xd^eo-dai)  and  "trial"  {hoKLjiLov) 
Gold  is,  indeed,  tried  twice  by  fire  ;  first  when  it  is  sepa- 
rated from  its  dross  ;  and  then,  when  a  judgment  is  to  be 
formed  of  its  purity.  Both  modes  of  trial  may  very  suit- 
ably be  applied  to  faith  ;  for  when  there  is  much  of  the 
dregs  of  unbelief  remaining  in  us,  and  when  by  various 
afflictions  we  are  refined  as  it  were  in  God's  furnace,  the 
dross  of  our  faith  is  removed,  so  that  it  becomes  pure  and 
clean  before  God  ;  and,  at  the  same  time,  a  trial  of  it  is 
made,  as  to  whether  it  be  true  or  fictitious.     I  am  disposed 

^  The  seeming  difference  in  meaning  referred  to,  arises  from  this,  that 
the  Apostle  uses  two  nouns  (a  common  thing  in  Scripture)  instead  of  a 
noun  and  an  adjective  or  participle — "  the  trial  of  your  faith,"  instead  of 
'•  your  tried  faith,"  or,  '-your  faith  when  inQA."—Ed. 

C 


34  COMMENTARIES  ON  CHAP.  I.  8. 

to  take  these  two  views,  and  what  immediately  follows 
seems  to  favour  this  explanation  ;  for  as  silver  is  without 
honour  or  value  before  it  be  refined,  so  he  intimates  that 
our  faith  is  not  to  be  honoured  and  crowned  by  God  until 
it  be  duly  proved. 

At  the  appearing  of  Jesus  Christ,  or,  when  Jesus  Christ 
shall  be  revealed.  This  is  added,  that  the  faithful  might 
learn  to  hold  on  courageously  to  the  last  day.  For  our  life 
is  now  hidden  in  Christ,  and  will  remain  hidden,  and  as  it 
were  buried,  until  Christ  shall  appear  from  heaven  ;  and  the 
whole  course  of  our  life  leads  to  the  destruction  of  the  ex- 
ternal man,  and  all  the  things  we  suffer  are,  as  it  were,  tlie 
preludes  of  death.  It  is  hence  necessary,  that  we  should 
cast  our  own  eyes  on  Christ,  if  we  wish  in  our  afflictions  to 
behold  glory  and  praise.  For  trials  as  to  us  are  full  of  re- 
proach and  shame,  and  they  become  glorious  in  Christ ;  but 
that  glory  in  Christ  is  not  yet  plainly  seen,  for  the  day  of 
consolation  is  not  yet  come.^ 

8.  Whom  having  not  seen,  or,  Whom  though  ye  have  not 
seen.  He  lays  down  two  things,  that  they  loved  Christ 
whom  they  had  not  seen,  and  that  they  believed  on  him 
whom  they  did  not  then  behold.  But  the  first  arises  from 
the  second  ;  for  the  cause  of  love  is  faith,  not  only  because 
the  knowledge  of  those  blessings  which  Christ  bestows  on 
us,  moves  us  to  love  him,  but  because  he  offers  us  jierfect 
felicity,  and  thus  draws  us  up  to  himself  He  then  com- 
mends the  Jews,  because  they  believed  in  Christ  whom  they 
did  not  see,  that  they  might  know  that  the  nature  of  faith 
is  to  acquiesce  in  those  blessings  which  are  hid  from  our 
eyes.  They  had  indeed  given  some  proof  of  this  very  thing, 
though  he  rather  directs  what  was  to  be  done  by  praising 
them. 

The  first  clause  in  order  is,  that  faith  is  not  to  be  mea- 
sured by  sight.  For  when  the  life  of  Christians  is  appa- 
rently miserable,  they  would  instantly  fail,  were  not  their 
happiness  dependent  on   hope.     Faith,  indeed,  has  also  its 

1  The  "  praise,  honour,  and  glory,"  refer  to  tried  faith  ;  it  Avill  be  praised 
or  approved  by  the  Judge,  honoured  before  men  and  angels,  and  followed 
by  eternal  glory. — Ed. 


CHAP.  I.  9.  THE  FIRST  EPISTLE  OF  PETER.  35 

eyes,  but  they  are  such  as  penetrate  into  the  invisible  king- 
dom of  God,  and  are  contented  with  the  mirror  of  the  Word  ; 
for  it  is  the  demonstration  of  invisible  things,  as  it  is  said 
in  Heb.  xi.  1.  Hence  true  is  that  saying  of  Paul,  that  we 
are  absent  from  the  Lord  while  we  are  in  the  flesh  ;  for  we 
walk  by  faith  and  not  by  sight.     (2  Cor.  v.  6,  7.) 

The  second  clause  is,  that  faith  is  not  a  cold  notion,  but 
that  it  kindles  in  our  hearts  love  to  Christ.  For  faith  does 
not  (as  the  sophists  prattle)  lay  hold  on  God  in  a  confused 
and  implicit  manner,  (for  this  would  be  to  wander  through 
devious  paths ;)  but  it  has  Christ  as  its  object.  Moreover, 
it  does  not  lay  liold  on  the  bare  name  of  Christ,  or  his  naked 
essence,  but  regards  what  he  is  to  us,  and  what  blessings  he 
brinsfs  ;  for  it  cannot  be  but  that  the  affections  of  man  should 
be  led  there,  where  his  happiness  is,  according  to  that  saying, 
"  Where  your  treasure  is,  there  is  also  your  heart."  (Matt. 
vi.  21.) 

Ye  rejoice,  or.  Ye  exult.  He  again  refers  to  the  fruit  of 
faith  which  he  had  mentioned,  and  not  without  reason  ;  for 
it  is  an  incomparable  benefit,  that  consciences  are  not  only 
at  peace  before  God,  but  confidently  exult  in  the  hope  of 
eternal  life.  And  he  calls  it  joy  unspeakable,  or  unutterable, 
because  the  peace  of  God  exceeds  all  comprehension.  What 
is  added,  full  of  glory,  or  glorified,  admits  of  two  explana- 
tions. It  means  either  what  is  magnificent  and  glorious,  or 
what  is  contrary  to  that  which  is  empty  and  fading,  of 
which  men  will  soon  be  ashamed.  Thus  "glorified"  is  the 
same  with  what  is  solid  and  permanent,  beyond  the  danger 
of  being  brought  to  nothing. '^  Those  who  are  not  elevated 
by  this  joy  above  the  heavens,  so  that  being  content  with 
Christ  alone,  they  despise  the  world,  in  vain  boast  that  they 
have  faith. 

9.  Receivincf  the  end  of  your  faith.     He  reminds  the  faith- 

*  After  "  unspeakable,"  "  glorified"  must  mean  something  greater,  or  it 
may  be  viewed  as  more  specific,  it  is  a  joy  unspeakable,  it  being  a  glorified 
joy  in  a  measure,  or  the  joy  of  the  glorified  m  heaven.  According  to  this 
vievr  the  words  may  be  thus  rendered,  "  with  joy  unspeakable  and  hea- 
venly." Doddridge  gives  this  paraphrase,  "  With  unutterable  and  even 
glorified  joy,  with  such  a  joy  as  seems  to  anticipate  that  of  the  saints  in 
glory."— i/'c?. 


36  COMMENTARIES  ON  CHAP.  I.  9. 

fill  where  they  ought  to  direct  all  their  thoughts,  even  to 
eternal  salvation.  For  this  world  holds  all  our  aifections 
ensnared  by  its  allurements  ;  this  life  and  all  things  belong- 
ing to  the  body  are  great  impediments,  wdiicli  prevent  us  from 
applying  our  minds  to  the  contemplation  of  the  future  and 
spiritual  life.  Hence  the  Apostle  sets  before  us  this  future 
life  as  a  subject  of  deep  meditation,  and  he  indirectly  inti- 
mates that  the  loss  of  all  other  things  is  to  be  deemed  as 
nothing,  provided  our  souls  be  saved.  By  saying  receiving, 
he  takes  away  all  doubt,  in  order  that  they  might  more 
cheerfully  go  on,  being  certain  of  obtaining  salvation.'  In 
the  meantime,  however,  he  shews  what  the  end  of  faith  is, 
lest  they  should  be  over-anxious,  because  it  is  as  yet  de- 
ferred. For  our  adoption  ought  now  to  satisfy  us  ;  nor  ought 
we  to  ask  to  be  introduced  before  the  time  into  the  posses- 
sion of  our  inheritance.  We  may  also  take  the  end  for 
reward;  but  the  meaning  would  be  the  same.  For  we  learn 
from  the  Apostle's  words,  that  salvation  is  not  otherwise 
obtained  than  by  faith ;  and  we  know  that  faith  leans  on 
the  sole  promise  of  gratuitous  adoption  ;  but  if  it  be  so, 
doubtless  salvation  is  not  owing  to  the  merits  of  works,  nor 
can  it  be  hoped  for  on  their  account. 

But  why  does  he  mention  souls  only,  when  the  glory  of  a 
resurrection  is  promised  to  our  bodies?  As  the  soul  is  im- 
mortal, salvation  is  propei-ly  ascribed  to  it,  as  Paul  some- 
times is  wont  to  speak, — "  That  the  soul  may  be  saved  in 
the  da}'-  of  the  Lord."  (1  Cor.  v.  5.)  But  it  is  the  same  as 
though  he  had  said  "  Eternal  salvation.''  For  there  is  an 
implied  comparison  between  it  and  the  mortal  and  fading 
life  whicli  belongs  to  the  body.  At  the  same  time,  the  body 
is  not  excluded  from  a  participation  of  glory  when  annexed 
to  the  sou], 

10.  Of  which  salvation  the  pro-  10.  De  qua  sahite  exqiiisierimt 
phets  have  enquired  and  searched    et    scrutati    sunt  prophetse,  qui  de 

1  It  is  necessary  either  to  give  a  fiitiu"e  meaning  to  this  participle, 
"  Being  about  to  receive ;"  or  to  view  the  Apostle  as  speaking  of  the  sal- 
vation of  the  soul  now,  as  distinct  from  the  salvation  of  the  soul  and  body 
hereafter.  The  latter  view  seems  most  appropriate  to  the  passage.  The 
soul  is  now  saved  by  faith.  The  end  of  faith,  its  object  and  accomplish- 
ment, is  reconciliation  with  God,  and  reconciliation  is  salvation. — Ed. 


CHAP.  I.  10-12.       THE  FIRST  EPISTLE  OF  PETER.  37 

diligently,  ^vho   prophesied   of  the  futura    crga    nos  gratia  vaticinati 

grace  that  should  come  unto  yoii :  sunt ; 

11.  Searching  what,  or  what  man-  11.  Scrutantes  in  quern  aut  cujus- 
ner  of  time,  the  Spirit  of  Christ  modi  temporis  articulum  significaret 
which  was  in  them  did  signify,  when  qui  in  illis  erat  Spiritus  Christi ; 
it  testified  beforehand  the  .sufterings  prius  testificans  ventm-as  in  Chris- 
of  Christ,  and  the  glory  that  should  turn  afflictiones,  et  quaj  sequuturse 
follow.  erant  glorias ; 

12.  Unto  whom  it  was  revealed,  12.  Quibus  revelatum  est  quod 
that  not  unto  themselves,  but  unto  non  sibi  ipsis,  sed  nobis  ministrabant 
us,  they  did  minister  the  things  hajc,  qu»  nunc  annunciata  sunt  vobis 
which  are  now  reported  unto  you  by  per  eos  qui  vobis  prsedicarunt  evan- 
them  that  have  preached  the  gospel  gelium,  per  Spiritum  sanctum  mis- 
iu\to  you  with  tlae  Holy  Ghost  sent  sum  e  coelo ;  in  quse  desiderant 
down   from  heaven ;    which    things  angeli  prospicere. 

the  angels  desire  to  look  into. 

He  hence  commends  the  value  of  salvation,  because  the 
proj^hets  had  their  minds  intensely  fixed  on  it ;  for  it  must 
have  been  a  great  matter,  and  possessing  peculiar  excel- 
lency, which  could  have  thus  kindled  in  the  prophets  a  spirit 
of  inquiry  respecting  it.  But  still  more  clearly  does  God's 
goodness  toward  us  shine  forth  in  this  case,  because  much 
more  is  now  made  known  to  us  than  what  all  the  prophets 
attained  by  their  long  and  anxious  inquiries.  At  the  same 
time  he  confirms  the  certainty  of  salvation  by  this  very 
antiquity ;  for  from  the  beginning  of  the  world  it  had  re- 
ceived a  plain  testimony  from  the  Holy  Spirit. 

These  two  things  ought  to  be  distinctly  noticed :  he  de- 
clares that  more  has  been  given  to  us  than  to  tlie  ancient 
fathers,  in  order  to  amplify  by  this  comparison  the  grace  of 
the  gospel ;  and  then,  that  what  is  preached  to  us  respecting 
salvation,  cannot  be  suspected  of  any  novelty,  for  the  Spirit 
had  formerly  testified  of  it  by  the  prophets.  When,  there- 
fore, he  says  that  the  prophets  searched  and  sedulously 
inquired,  this  does  not  belong  to  their  writings  or  doctrine, 
but  to  the  private  desire  with  which  every  one  boiled  over. 
Wiiat  is  said  afterwards  is  to  be  referred  to  their  public 
ofiice. 

But  that  each  particular  may  be  more  evident,  the  passage 
must  be  arranged  under  certain  propositions.  Let  the  first 
then  be  this, — that  the  Prophets  who  foretold  of  tlie  grace 
which  Christ  exhibited  at  his  coming,  diligently  inquired 
as  to  the  time  when  full  revelation  was  to  be  made.     The 


88  COMMENTARIES  ON  CHAP.  I.  10,  11. 

second  is, — that  the  Spirit  of  Christ  predicted  by  them  of 
the  future  condition  of  Christ's  kingdom,  such  as  it  is  now, 
and  such  as  it  is  expected  yet  to  be,  even  that  it  is  destined 
that  Christ  and  his  whole  body  should,  through  various  suf- 
ferings, enter  into  glory.  The  third  is, — that  the  prophets 
ministered  to  us  more  abundantly  than  to  their  own  age,  and 
that  this  was  revealed  to  them  from  above ;  for  in  Christ 
only  is  the  full  exhibition  of  those  things  of  which  God  then 
presented  but  an  obscure  image.  The  fourth  is, — that  in 
the  Gospel  is  contained  a  clear  confirmation  of  prophetic 
doctrine,  but  also  a  much  fuller  and  plainer  explanation ; 
for  the  salvation  which  he  formerly  proclaimed  as  it  were  at 
a  distance  by  the  prophets,  he  now  reveals  openly  to  us,  and 
as  it  were  before  our  eyes.  The  last  proposition  is, — that  it 
hence  appears  evident  how  wonderful  is  the  glory  of  that 
salvation  promised  to  us  in  the  Gospel,  because  even  angels, 
though  they  enjoy  God's  presence  in  heaven,  yet  burn  with 
the  desire  of  seeing  it.  Now  all  these  things  tend  to  shew 
this  one  thing,  that  Christians,  elevated  to  the  height  of 
their  felicity,  ought  to  surmount  all  the  obstacles  of  the 
world ;  for  what  is  there  which  this  incomparable  benefit 
does  not  reduce  to  nothing  ? 

10.  Of  which  salvation.  Had  not  the  fathers  the  same 
salvation  as  we  have  ?  Why  then  does  he  say  that  the 
fathers  inquired,  as  though  tliey  possessed  not  what  is  now 
offered  to  us?  The  answer  to  this  is  plain,  that  salvation 
is  to  be  taken  here  for  that  clear  manifestation  of  it  which 
we  have  through  the  coming  of  Christ.  The  words  of  Peter 
mean  no  other  thing  than  those  of  Christ,  when  he  said, 
"  Many  kings  and  prophets  have  desired  to  see  the  things 
which  ye  see,  and  liave  not  seen  them."  (Matt.  xiii.  17.) 
As  then  tlie  prophets  had  but  a  limited  knowledge  of  the 
grace  brought  by  Christ,  as  to  its  revelation  they  justly  de- 
sired something  more.  When  Simeon,  after  seeing  Christ, 
prepared  himself  calmly  and  with  a  satisfied  mind  for  death, 
he  shewed  that  he  was  before  unsatisfied  and  anxious.  Such 
was  the  feeling  of  all  the  godly. 

11.  And  what  they  inquired  is  pointed  out  when  he  adds. 
Searching  what,  or  what  manner  of  time.    Tliere  was  a  dif- 


CHAP,  I.  11.  THE  FIRST  EPISTLE  OF  PETER.  39 

ference  between  the  law  and  the  gospel,  a  veil  as  it  were 
being  inteqjosed,  that  they  might  not  see  those  tilings  nearer 
which  are  now  set  before  our  eyes.  Nor  was  it  indeed  pro- 
per, while  Christ  the  Sun  of  righteousness  was  yet  absent, 
that  the  full  light  should  shine  as  at  mid-day.  And  though 
it  was  their  duty  to  confine  themselves  within  their  pre- 
scribed limits,  yet  it  was  no  superstition  to  sigh  with  a  de- 
sire of  having  a  nearer  sight.  For  when  they  wished  that 
redemption  should  be  hastened,  and  desired  daily  to  see  it, 
there  was  nothing  in  such  a  wish  to  prevent  them  patiently 
to  wait  as  long  as  it  pleased  the  Lord  to  defer  the  time. 
Moreover,  to  seek  as  to  prophecies  the  particular  time,  seems 
to  me  unprofitable ;  for  what  is  spoken  of  here  is  not  what 
the  prophets  taught,  but  what  they  wished.  Where  the  Latin 
interpreters  render,  "  of  future  grace,''  it  is  literally,  "  of  the 
grace  which  is  to  you."  But  as  the  meaning  remains  the 
same,  I  was  not  disposed  to  make  any  change. 

It  is  more  worthy  of  observation,  that  he  does  not  say 
that  the  prophets  searched  according  to  their  own  under- 
standing as  to  the  time  when  Christ's  kingdom  would  come, 
but  that  they  applied  their  minds  to  the  revelation  of  the 
Si^irit.  Thus  they  have  taught  us  by  their  example  a  so- 
briety in  learning,  for  they  did  not  go  beyond  what  the 
Spirit  taught  them.  And  doubtless  there  will  be  no  limits 
to  man's  curiosity,  except  the  Spirit  of  God  presides  over 
their  minds,  so  that  they  may  not  desire  anything  else  than 
to  speak  from  him.  And  further,  the  spiritual  kingdom  is 
a  higher  subject  than  what  the  human  mind  can  succeed  in 
investigating,  except  the  Spirit  be  the  guide.  May  we  also 
therefore  submit  to  his  guidance. 

11.  TJte  Spirit  of  Chi'ist  which  lyas  in  them.  First,  "  who 
was  in  them,"  and  secondly,  ''  testifying,"  that  is,  giving  a 
testimony,  by  which  expression  he  intimates  that  the  pro- 
phets were  endued  with  the  Spirit  of  knowledge,  and  indeed 
in  no  common  manner,  as  those  who  have  been  teachers  and 
witnesses  to  us,  and  that  yet  they  were  not  partakers  of  that 
light  which  is  exhibited  to  us.  At  the  same  time,  a  high 
praise  is  given  to  their  doctrine,  for  it  was  the  testimony  of 
the  Holy  Spirit ;  the  preachers  and  ministers  were  men,  but 


40  COMMENTARIES  ON  CHAP.  I.  1  1  . 

he  was  the  teacher  Nor  does  he  declare  without  reason 
that  the  Spirit  of  Clirist  then  ruled  ;  and  he  makes  the  Spirit, 
sent  from  heaven,  to  preside  over  the  teachers  of  the  Gospel, 
for  he  shews  that  the  Gospel  comes  from  God,  and  that  the 
ancient  prophecies  were  dictated  by  Christ, 

The  sufferings  of  Christ.  That  they  might  bear  submis- 
sively their  afflictions,  he  reminds  them  that  they  had  been 
long  ago  foretold  by  the  Spirit.  But  he  includes  much  more 
than  this,  for  he  teaches  us,  that  the  Church  of  Christ  has 
been  from  the  beginning  so  constituted,  that  the  cross  has 
been  the  way  to  victory,  and  death  a  passage  to  life,  and 
that  this  had  been  clearly  testified.  There  is,  therefore,  no 
reason  why  afflictions  should  above  measure  depress  us,  as 
though  we  were  miserable  under  them,  since  the  Spirit  of 
God  pronounces  us  blessed. 

The  order  is  to  be  noticed  ;  he  mentions  sufferings  first, 
and  then  adds  the  glories  which  are  to  follow.  For  he  inti- 
mates that  this  order  cannot  be  changed  or  subverted  ;  afflic- 
tions must  precede  glory.  So  there  is  to  be  understood  a 
twofold  truth  in  these  words, — that  Christians  must  suffer 
many  troubles  before  they  enjoy  glory, — and  that  afflictions 
are  not  evils,  because  they  have  glory  annexed  to  them. 
Since  God  has  ordained  this  connexion,  it  does  not  behove 
us  to  separate  the  one  from  the  other.  And  it  is  no  common 
consolation,  that  our  condition,  such  as  we  find  it  to  be,  has 
been  foretold  so  many  ages  ago. 

Hence  we  learn,  that  it  is  not  in  vain  that  a  happy  end  is 
promised  to  us  ;  secondly,  we  hence  know  that  we  are  not 
afflicted  by  chance,  but  througli  the  infallible  providence  of 
God ;  and  lastly,  that  prophecies  are  like  mirrors  to  set  forth 
to  us  in  tribulations  the  image  of  celestial  glory. 

Peter,  indeed,  says,  that  the  Spirit  had  testified  of  the 
coming  afflictions  of  Christ ;  but  he  does  not  separate  Christ 
from  his  body.  This,  then,  is  not  to  be  confined  to  the  per- 
son of  Christ,  but  a  beginning  is  to  be  made  with  the  head, 
so  that  the  members  may  in  due  order  follow,  as  Paul  also 
teaches  us,  that  we  must  be  conformed  to  him  who  is  the 
first-born  among  his  brethren.  In  short,  Peter  does  not 
speak  of  what  is  peculiar  to  Christ,  but  of  the  universal  state 


CHAP.  I.  12.  THE  FIRST  EPISTLE  OF  PETER.  41 

of  the  Churcli.  But  it  is  mucli  fitted  to  confirm  our  faith, 
when  he  sets  forth  our  afflictions  as  viewed  in  Christ,  for  we 
thereby  see  better  the  connexion  of  death  and  life  between 
us  and  him.  And,  doubtless,  this  is  the  privilege  and  man- 
ner of  the  holy  union,  that  he  suffers  daily  in  his  members, 
that  after  his  sufferings  shall  be  completed  in  us,  glory  also 
may  have  its  completion.  See  more  on  this  subject  in  the 
third  chapter  of  the  Epistle  to  the  Colossians,  and  in  the 
fourth  of  the  first  Epistle  to  Timothy. 

12,  Unto  whom  it  was  revealed.  This  passage  has  been 
strangely  perverted  by  fanatics,  so  as  to  exclude  the  fathers 
who  lived  under  the  law  from  the  hope  of  eternal  salvation. 
For  it  does  not  deny  that  the  prophets  usefully  ministered  to 
their  own  age,  and  edified  the  church,  but  teaches  us  that 
their  ministry  is  more  useful  to  us,  because  we  are  fallen  on 
the  ends  of  the  world.  "We  see  how  highly  they  extolled  the 
kingdom  of  Christ,  how  assiduous  they  were  in  adorning  it, 
how  diligently  they  stimulated  all  to  seek  it ;  but  they  were 
by  death  deprived  of  the  privilege  of  seeing  it  as  it  now  is. 
What  else  then  was  this,  but  that  they  spread  the  table, 
that  others  might  afterwards  feed  on  the  provisions  laid  on 
it.  They  indeed  tasted  by  faith  of  those  things  which  the 
Lord  has  by  their  hands  transmitted  to  be  enjoyed  by  us  ; 
and  they  also  partook  of  Christ  as  the  real  food  of  their  souls. 
But  what  is  spoken  of  now  is  the  exhibition  of  this  blessing, 
and  we  know  that  the  prophetic  office  was  confined  as  it 
were  within  limits,  in  order  that  they  might  support  them- 
selves and  others  with  the  hope  of  Christ,  who  was  to  come. 
They  therefore  possessed  him  as  one  hidden,  and  as  it  were 
absent — absent,  I  say,  not  in  power  or  grace,  but  because 
he  was  not  yet  manifested  in  the  flesh.  Therefore  his  king- 
dom also  was  as  yet  hid  as  it  were  under  coverings.  At 
length  descending  on  earth,  he  in  a  manner  opened  heaven 
to  us,  so  that  we  might  have  a  near  view  of  those  spiritual 
riches,  which  before  were  under  types  exhibited  at  a  dis- 
tance. This  fruition  then  of  Christ  as  manifested,  forms  the 
difl'erence  between  us  and  the  prophets.  Hence  we  learn 
how  they  ministered  to  us  rather  than  to  themselves. 

But  though  the  prophets  were  admonished  from  above 


42  COMMENTARIES  ON  CHAP.  1.  12. 

that  the  grace  which  they  proclaimed  would  be  deferred  to 
another  age,  yet  they  were  not  slothful  in  proclaiming  it,  so 
far  were  they  from  being  broken  down  with  weariness.  But 
if  their  patience  was  so  groat,  surely  we  shall  be  twice  and 
thrice  ungrateful,  if  the  fruition  of  the  grace  denied  to  them 
will  not  sustain  us  under  all  the  evils  which  are  to  be  endured. 

Which  are  now  reported  to  you,  or  announced  to  you.  He 
again  marks  the  difference  between  the  ancient  doctrine  and 
the  preaching  of  the  gospel.  For  as  the  righteousness  of  God 
is  revealed  in  the  gospel,  having  a  testimony  from  the  law 
and  the  j)rophets,  so  also  the  glory  of  Christ,  of  which  the 
(Spirit  testified  formerly,  is  now  openly  proclaimed.  And  at 
the  same  time  he  hence  proves  the  certainty  of  the  gospel, 
because  it  contains  nothing  but  what  had  been  long  ago  tes- 
tified by  the  Spirit  of  Grod.  He  further  reminds  them,  that 
under  the  banner  of  the  same  Spirit,  by  his  dictation  and 
guidance,  the  gospel  was  preached,  lest  they  might  think  of 
anything  human  in  this  case. 

Which  things  the  angels  desire  to  look  into.  It  is  indeed 
the  highest  praise  to  the  gospel,  that  it  contains  treasures  of 
wisdom,  as  yet  concealed  and  hidden  from  angels.  But  some 
one  may  object,  and  say  that  it  is  not  reasonable  that  things 
should  be  open  and  known  to  us  which  are  hidden  from  an- 
gels, who  always  see  the  face  of  God,  and  are  his  ministers  in 
ruling  the  church,  and  in  the  administration  of  all  his  bless- 
ings. To  this  I  answer,  that  things  are  open  to  us  as  far  as 
we  see  them  in  the  mirror  of  the  word  ;  but  our  knowledge 
is  not  said  to  be  higher  than  that  of  angels  ;  Peter  only  means 
that  such  things  are  promised  to  us  as  angels  desire  to  see 
fulfilled.  Paul  says  that  by  the  calling  of  the  Gentiles  the 
wonderful  wisdom  of  God  was  made  known  to  angels  :  for  it 
was  a  spectacle  to  them,  when  Christ  gathered  into  one  body 
the  lost  world,  alienated  for  so  many  ages  from  the  hope  of 
life.  Thus  daily  they  see  with  admiration  the  magnificent 
works  of  God  in  the  government  of  his  church.  How  much 
greater  will  their  admiration  be,  at  witnessing  the  last  dis- 
play of  divine  justice,  Avhen  the  kingdom  of  Christ  sliall  be 
completed  !  This  is  as  yet  hidden,  the  revelation  of  which 
they  still  expect  and  justly  wish  to  see. 


CHAP.  I.  13-16.      THE  FIRST  EPISTLE  OF  PETER.  43 

The  passage  indeed  admits  of  a  twofold  meaning  ;  either 
that  the  treasure  we  have  in  the  gospel  fills  the  angels  with 
a  desire  to  see  it,  as  it  is  a  sight  especially  delightful  to 
them  ;  or  that  they  anxiously  desire  to  see  the  kingdom  of 
Christ,  the  living  image  of  which  is  set  forth  in  the  gospel. 
But  the  last  seems  to  me  to  be  the  most  suitable  meaning. 

13.  Wherefore  gird  up  the  loins  13.  Quare  succincti  lumbis  men- 
of  jour  mind,  be  sober,  and  hope  to  tis  vestrse,  sobrii,  perfecte  sperate  in 
the  end,  for  the  grace  that  is  to  be  earn  quae  ad  vos  defertur  gratiam, 
brought  unto  you  at  the  revelation  in  revelatione  Jesu  Christi ; 

of  Jesus  Clirist : 

14.  As  obedient  children,  not  14.  Tanquam  filii  obedientes,  non 
fashioning  yourselves  according  to  conformati  pristinis,  quse  in  ignoran- 
the  former  lusts  in  your  ignorance  :  tia  vestra  regnarunt,  cupiditatibus : 

15.  But  as  he  which  hath  called  you  15.  Sed  quemadmodum  is  qui  vos 
is  holy,  so  be  ye  holy  in  all  manner  vocavit  sanctus  est,  ita  ipsi  sancti  in 
of  conversation  :  tota  conversatione  reddamini ; 

16.  Because  it  is  written,  Be  ye  16.  Propterea  quod  scrip tmn  est, 
holy;  for  I  am  holy.  Sancti  estote, qiua ego  sanctus  sum. 

(Lev.  xi.  44;  xix.  2;  xx.  7.) 

From  the  greatness  and  excellency  of  grace  he  draws  an 
exhortation,  that  it  surely  behoved  them  the  more  readily 
to  receive  the  grace  of  God,  as  the  more  bountifully  he  be- 
stowed it  upon  them.  And  we  must  notice  the  connexion  : 
he  had  said,  that  so  elevated  was  the  kingdom  of  Christ,  to 
which  the  gospel  calls  us,  that  even  angels  in  heaven  desire 
to  see  it ;  what  then  ought  to  be  done  by  us  who  are  in  the 
world  ?  Doubtless,  as  long  as  we  live  on  earth,  so  great 
is  the  distance  between  us  and  Christ,  that  in  vain  he  in- 
vites us  to  himself.  It  is  hence  necessary  for  us  to  put  off 
the  image  of  Adam  and  to  cast  aside  the  whole  world  and 
all  hinderances,  that  being  thus  set  at  liberty  we  may  rise 
upwards  to  Christ.  And  he  exhorted  those  to  whom  he 
wrote,  to  be  prepared  and  sober,  and  to  hope  for  the  graces 
offered  to  them,  and  also  to  renounce  the  world  and  their 
former  life,  and  to  be  conformed  to  the  will  of  God. -^ 

Then  the  first  part  of  the  exhortation  is,  to  gird  up  the 

1  Parens  observes,  that  the  Apostle,  in  this  part  of  the  chapter,  exhorted 
the  faithful  to  sobriety,  holiness,  himiility,  and  brotherly  love,  by  five  rea- 
sons: 1,  because  they  were  the  children  of  God,  ver.  14;  2,  because  God 
is  holy,  and  requires  holiness,  ver.  15  ;  3,  because  God  is  no  respecter  of 
persons,  ver.  17  ;  4,  because  of  the  value  of  the  price  for  their  redemption, 
ver.  18;  and  5,  because  they  had  been  born  again  of  an  immortal  seed, 
ver.  23.— Ed. 


44  COMMENTARIES  ON  CHAP.  I.  13. 

loins  of  their  mind  and  to  direct  their  thoughts  to  the  hope 
of  the  grace  presented  to  them.  In  the  second  part,  he 
prescribes  the  manner,  that  having  their  minds  changed, 
they  were  to  be  formed  after  the  image  of  God. 

13.  Wherefore  gird  up  the  loins  of  your  mind.  It  is  a 
similitude  taken  from  an  ancient  custom  ;  for  when  they  had 
long  garments,  they  could  not  make  a  journey,  nor  conve- 
niently do  any  work,  without  being  girded  up.  Hence  these 
expressions,  to  gird  up  one's-self  for  a  work  or  an  under- 
taking. He  then  bids  them  to  remove  all  impediments,  that 
being  set  at  liberty  they  might  go  on  to  God.  Those  who 
philosophize  more  refinedly  about  the  loins,  as  though  he 
commanded  lusts  to  be  restrained  and  checked,  depart  from 
the  real  meaning  of  the  Apostle,  for  these  words  mean  the 
same  with  those  of  Christ,  "  Let  your  loins  be  girded  about, 
and  burning  lamps  in  your  hands,"  (Luke  xii.  35,)  except 
tliat  Peter  doubles  the  metaphor  by  ascribing  loins  to  the 
mind.  And  he  intimates  that  our  minds  are  held  entangled 
by  the  passing  cares  of  the  world  and  by  vain  desires,  so 
that  they  rise  not  upward  to  God.  Whosoever,  then,  really 
wishes  to  have  this  hope,  let  him  learn  in  the  first  place  to 
disentangle  himself  from  the  world,  and  gird  up  his  mind 
that  it  may  not  turn  aside  to  vain  affections.  And  for  the 
same  purpose  he  enjoins  sobriety,  which  immediately  fol- 
lows ;  for  he  commends  not  temperance  only  in  eating  and 
drinking,  but  rather  spiritual  sobriety,  when  all  our  thoughts 
and  affections  are  so  kept  as  not  to  be  inebriated  with  the 
allurements  of  this  world.  For  since  even  the  least  taste  of 
them  stealthily  draws  us  away  from  God,  when  one  plunges 
himself  into  these,  he  must  necessarily  become  sleepy  and 
stupid,  and  he  forgets  God  and  the  things  of  God. 

Hope  to  the  end,  or.  Perfectly  hope.  He  intimates  that 
those  who  let  their  minds  loose  on  vanity,  did  not  really  and 
sincerely  hope  for  the  grace  of  God ;  for  though  they  had 
some  hope,  yet  as  they  vacillated  and  were  tossed  to  and  fro 
in  the  world,  there  was  no  solidity  in  their  hope.  Then  he 
says, /or  the  grace  which  will  he  brought  to  you,  in  order  that 
they  might  be  more  prompt  to  receive  it.  God  ought  to  be 
sought,  though  far  off;  but  he  comes  of  his  own  will  to 


CHAP.  I.  14.  THE  FIRST  EPISTLE  OF  PETER.  45 

meet  us.  How  great,  then,  must  be  our  ingratitude  if  we 
neglect  the  grace  that  is  thus  set  before  us  !  Tliis  amplifi- 
cation, then,  is  especially  intended  to  stimulate  our  hope. 

What  he  adds,  At  the  revelation  of  Jesus  Christ,  may  be 
explained  in  two  ways :  that  tlie  doctrine  of  the  Gospel 
reveals  Christ  to  us ;  and  that,  as  we  see  him  as  yet  only 
through  a  mirror  and  enigmatically,  a  full  revelation  is 
deferred  to  the  last  day.  The  first  meaning  is  approved  by 
Erasmus,  nor  do  I  reject  it.  The  second  seems,  however,  to 
be  more  suitable  to  the  passage.  For  the  object  of  Peter 
was  to  call  us  away  beyond  the  world  ;  for  this  purpose  the 
fittest  thing  was  the  recollection  of  Christ's  coming.  For 
wdien  we  direct  our  eyes  to  this  event,  this  world  becomes 
crucified  to  us,  and  we  to  the  world.  Besides,  according  to 
this  meaning,  Peter  used  the  expression  shortly  before. 
Nor  is  it  a  new  thing  for  the  apostles  to  employ  the  prepo- 
sition ev  in  the  sense  of  eU.  Thus,  then,  I  explain  the  pas- 
sage,— "  You  have  no  need  to  make  a  long  journey  that  you 
may  attain  the  grace  of  Grod  ;  for  God  anticipates  you  ;  in- 
asmuch as  he  brings  it  to  you."  But  as  the  fruition  of  it 
will  not  be  until  Christ  appears  from  heaven,  in  whom  is 
hid  the  salvation  of  the  godly,  there  is  need,  in  the  mean- 
time, of  hope  ;  for  the  grace  of  Christ  is  now  offered  to  us  in 
vain,  except  we  patiently  wait  until  the  coming  of  Christ. 

14.  As  obedient  children.  He  first  intimates  that  we  are 
called  by  the  Lord  to  the  privilege  and  honour  of  adoption 
through  the  Gospel ;  and,  secondly,  that  we  are  adopted  for 
this  end,  that  he  might  have  us  as  his  obedient  children. 
For  though  obedience  does  not  make  us  children,  as  the  gift 
of  adoption  is  gratuitous,  yet  it  distinguishes  children  from 
aliens.  How  far,  indeed,  this  obedience  extends,  Peter 
shews,  when  he  forbids  God's  children  to  conform  to  or  to 
comply  with  the  desires  of  this  world,  and  when  he  exhorts 
them,  on  the  contrary,  to  conform  to  the  will  of  God.  The 
sum  of  the  whole  law,  and  of  all  that  God  requires  of  us,  is 
this,  that  his  image  should  shine  forth  in  us,  so  that  we 
should  not  be  degenerate  children.  But  this  cannot  be 
except  wc  be  renewed  and  put  off  the  image  of  old  Adam. 

Hence  we  learn  what  Christians  ought  to  propose  to  them- 


46  COMMENTARIES  ON  CHAP.  I.  14. 

selves  as  an  object  throughout  life,  that  is,  to  resemble  God 
in  holiness  and  purity.  But  as  all  the  thoughts  and  feelings 
of  our  flesh  are  in  opposition  to  Grod,  and  the  whole  bent  of 
our  mind  is  enmity  to  him,  hence  Peter  begins  with  the 
renunciation  of  the  world  ;  and  certainly,  whenever  the 
Scripture  sj)eaks  of  the  renewal  of  God's  image  in  us,  it  be- 
gins here,  that  the  old  man  with  his  lusts  is  to  be  destroyed. 
In  your  ignorance.  The  time  of  ignorance  he  calls  that 
before  they  were  called  into  the  faith  of  Christ.  We  hence 
learn  that  unbelief  is  the  fountain  of  all  evils.  For  he  does 
not  use  the  word  ignorance,  as  we  commonly  do ;  for  that 
Platonic  dogma  is  false,  that  ignorance  alone  is  the  cause  of 
sin.  But  yet,  how  much  soever  conscience  may  reprove  the 
unbelieving,  nevertheless  they  go  astray  as  the  blind  in 
darkness,  because  they  know  not  the  right  way,  and  they 
are  without  the  true  light.  According  to  this  meaning, 
Paul  says,  "  Ye  henceforth  walk  not  as  the  Gentiles,  in  the 
vanity  of  their  mind,  who  have  the  mind  darkened,  being 
alienated  from  the  life  of  God,  because  of  the  ignorance  that 
is  in  them."  (Eph.  iv.  17.)  Where  the  knowledge  of  God 
is  not,  there  darkness,  error,  vanity,  destitution  of  light 
and  life,  prevail.  These  things,  however,  do  not  render  it 
impossible  that  the  ungodly  should  be  conscious  of  doing 
wrong  when  they  sin,  and  know  that  their  judge  is  in 
heaven,  and  feel  an  executioner  within  them.  In  short,  as 
the  kingdom  of  God  is  a  kingdom  of  light,  all  who  are 
alienated  from  him  must  necessarily  be  blind  and  go  astray 
in  a  labyrinth. 

We  are  in  the  meantime  reminded,  that  we  are  for  this 
end  illuminated  as  to  the  knowledge  of  God,  that  we  may 
no  longer  be  carried  away  by  roving  lusts.  Hence,  as  much 
progress  any  one  has  made  in  newness  of  life,  so  much  pro- 
gress has  he  made  in  the  knowledge  of  God. 

Here  a  question  arises, — Since  he  addressed  the  Jews, 
who  were  acquainted  with  the  law,  and  were  brought  up  in 
the  worship  of  the  only  true  God,  why  did  he  charge  them 
with  ignorance  and  blindness,  as  though  they  were  heathens  ? 
To  this  I  answer,  that  it  hence  appears  how  profitless  is  all 
knowledge  without  Christ.     When  Paul  exposed  the  vain 


CHAP.  I.  15.  THE  FIRST  EPISTLE  OF  PETER.  47 

boasting  of  those  who  wished  to  be  wise  apart  from  Christ, 
lie  justly  said  in  one  short  sentence,  that  they  did  not  hold 
the  head,  (Col.  ii.  19.)  Such  were  the  Jews;  being  other- 
wise imbued  with  numberless  corruptions,  they  had  a  veil 
over  the  eyes,  so  that  they  did  not  see  Christ  in  the  Law. 
The  doctrine  in  which  they  had  been  taught  was  indeed  a 
true  light ;  but  they  were  blind  in  the  midst  of  light,  as 
lonsf  as  the  Sun  of  E,io'hteousness  was  hid  to  them.  But  if 
Peter  declares  that  the  literal  disciples  even  of  the  Law 
were  in  darkness  like  the  heathens,  as  long  as  they  were 
ignorant  of  Christ,  the  only  true  wisdom  of  God,  with  how 
much  greater  care  it  behoves  us  to  strive  for  the  knowledge 
of  him  ! 

15.  He  luho  hath  called  you  is  holy.  He  reasons  from  the 
end  for  which  we  are  called.  God  sets  us  apart  as  a  pecu- 
liar people  for  himself ;  then  we  ought  to  be  free  from  all 
pollutions.  And  he  quotes  a  sentence  which  had  been  often 
repeated  by  Moses.  For  as  the  people  of  Israel  were  on 
every  side  surrounded  by  heathens,  from  whom  they  might 
have  easily  adopted  the  worst  examples  and  innumerable 
corruptions,  the  Lord  frequently  recalled  them  to  himself, 
as  though  he  had  said,  "  Ye  have  to  do  with  me,  ye  are 
mine ;  then  abstain  from  the  pollutions  of  the  Gentiles." 
We  are  too  ready  to  look  to  men,  so  as  to  follow  their  com- 
mon way  of  living.  Thus  it  happens,  that  some  lead  others 
in  troops  to  all  kinds  of  evil,  until  the  Lord  by  his  calling 
separates  them. 

In  bidding  us  to  be  holy  like  himself,  the  proportion  is 
not  that  of  equals ;  but  we  ought  to  advance  in  this  direc- 
tion as  far  as  our  condition  will  bear.  And  as  even  the  most 
perfect  are  always  very  far  from  coming  up  to  the  mark,  we 
ought  daily  to  strive  more  and  more.  And  we  ought  to  re- 
member that  we  are  not  only  told  what  our  duty  is,  but  that 
God  also  adds,  "  I  am  he  who  sanctify  you." 

It  is  added.  In  all  manner  of  conversation,  or,  in  your 
whole  conduct.  There  is  then  no  j3art  of  our  life  which  is 
not  to  be  redolent  with  this  good  odour  of  holiness.  For  we 
see  that  in  the  smallest  things  and  almost  insignificant,  the 
Lord  accustomed  his  people  to  the  practice  of  holiness,  in 


48 


COMMENTARIES  ON 


CHAP.  I,  17. 


order  that  tliey  might  exercise  a  more  diligent  care  as  to 
themselves. 


17.  And  if  ye  call  on  tlie  Father, 
who  without  respect  of  persons  judg- 
eth  according  to  every  man's  work, 
pass  the  time  of  your  sojourning 
here  in  fear : 

18.  Forasmuch  as  ye  know  that 
ye  were  not  redeemed  with  corrupt- 
ible things,  as  silver  and  gold,  from 
your  vain  conversation  received  by 
tradition  from  your  fathers  ; 

19.  But  with  the  precious  blood 
of  Christ,  as  of  a  lamb  without 
blemish  and  without  spot: 

20.  Who  verily  was  fore-ordained 
before  the  foundation  of  the  world, 
but  was  manifest  in  these  last  times 
for  you, 

21.  Who  by  him  do  believe  in 
God,  that  raised  him  up  from  the 
dead,  and  gave  him  glory  ;  that  yovu* 
faith  and  hope  might  be  in  God. 

22.  Seeing  ye  have  purified  your 
souls  in  obeying  the  truth  tlu-ough 
the  Spirit  unto  unfeigned  love  of 
the  brethren,  see  that  ye  love  one 
another  with  a  pure  heart  fervently. 


17.  Et  si  Patrem  invocatis,  eum 
qui  sine  personse  acceptione  secun- 
dum cujusque  opus  judicat,  in  timore 
conversantes,  tempus  incolatus  ves- 
tri  transigite ; 

18.  Scientesquod  non  corruptibi- 
libus,  argento  vel  auro,  redempti  sitis 
a  vana  conversatione  a  patribus  tra- 
dita; 

19.  Sed  pretioso  sanguine  velut 
agni  immaculati  et  incontaminati 
Clu-isti ; 

20.  Qui  prteordinatus  quidem 
fuei'at  ante  conditum  mundum,  ma- 
nifest atus  autem  est  extremis  tera- 
poribus  propter  vos ; 

21.  Qui  per  ipsum  creditis  in 
Deum,  qui  eum  suscitavit  ex  mor- 
tuis,  et  gloriam  illi  dedit,  ut  fides 
vestra  et  spes  sit  in  Deum ; 

22.  Purificantes  animas  vestras 
in  obedientia  veritatis  per  Spiritum, 
in  fraternam  charitatem  non  fictam, 
ex  puro  corde  dihgite  vos  mutuo 
irapense. 


17.  And  if  ye  call  on  the  Father.  They  are  said  here  to 
call  on  God  the  Father,  who  professed  themselves  to  be  his 
children,  as  Moses  says,  that  the  name  of  Jacob  was  called 
on  Ephraim  and  Manasseh,  that  they  might  bo  counted  his 
children.  (Gen.  xlviii.  16.)  According  to  this  meaning 
also,  we  say  in  French  reclamer.  But  he  had  a  regard  to 
■what  he  had  said  before,  "as  obedient  children."  And  from 
the  character  of  the  Father  himself,  he  shews  what  sort  of 
obedience  ought  to  be  rendered.  He  judges,  he  says,  with- 
out looking  on  the  person,  that  is,  no  outward  mask  is  of  any. 
account  with  him,  as  the  case  is  with  men,  but  he  sees  the 
heart,  (1  Sam.  xvi.  7 ;)  and  his  eyes  look  on  faithfulness. 
(Jer,  V.  8.)  This  also  is  what  Paul  means  when  he  says  that 
God's  judgment  is  according  to  truth,  (Rom.  ii.  2  ;)  for  he 
there  inveighs  against  hypocrites,  who  think  that  they  de- 
ceive God  by  a  vain  pretence.  The  meaning  is,  that  we  by 
no  means  discharge  our  duty  towards  God,  when  we  obey 


CHAP.  I.  1 8.  THE  FIRST  EPISTLE  OF  PETER.  49 

him  only  in  appearance ;  for  lie  is  not  a  mortal  man,  whom 
the  outward  appearance  pleases,  but  he  reads  what  we  are 
inwardly  in  our  hearts.  He  not  only  prescribes  laws  for  our 
feet  and  hands,  but  he  also  requires  what  is  just  and  right 
as  to  the  mind  and  spirit. 

By  saying,  According  to  every  mans  work,  he  does  not 
refer  to  merit  or  to  reward ;  for  Peter  does  not  speak  here 
of  the  merits  of  works,  nor  of  the  cause  of  salvation,  but  he 
only  reminds  us,  that  there  will  be  no  looking  to  the  person 
before  the  tribunal  of  God,  but  that  what  will  be  regarded 
will  be  the  real  sincerity  of  the  heart.  In  this  place  faith 
also  is  included  in  the  work.  It  hence  appears  evident  how 
foolish  and  puerile  is  the  inference  that  is  drawn, — "  God  is 
such  that  he  judges  every  one  of  us  by  the  integrity  of  his 
conscience,  not  by  the  outward  appearance  ;  then  we  obtain 
salvation  by  works." 

The /ear  that  is  mentioned,  stands  opposed  to  heedless 
security,  such  as  is  wont  to  creep  in,  when  there  is  a  hope 
of  deceiving  with  impunity.  For,  as  God's  eyes  are  such 
that  they  penetrate  into  the  hidden  recesses  of  the  heart, 
we  ought  to  walk  with  him  carefully  and  not  negligently. 
He  calls  the  present  life  a  sojowning,  not  in  the  sense  in 
which  he  called  the  Jews  to  whom  he  was  writing  sojour- 
ners, at  the  beginning  of  the  Epistle,  but  because  all  the 
godly  are  in  this  world  pilgrims.     (Heb.  xi.  IS,  38.) 

IS.  Forasmuch  as  ye  know,  or,  knowing.  Here  is  another 
reason,  drawn  from  the  price  of  our  redemption,  which  ought 
always  to  be  remembered  when  our  salvation  is  spoken  of. 
For  to  him  who  repudiates  or  desj)ises  the  grace  of  the  gos- 
pel, not  only  his  own  salvation  is  worthless,  but  also  the 
blood  of  Christ,  by  which  God  has  manifested  its  value. 
But  we  know  how  dreadfully  sacrilegious  it  is  to  regard  as 
common  the  blood  of  the  Son  of  God.  There  is  hence  no- 
thing which  ought  so  much  to  stimulate  us  to  the  practice 
of  holiness,  as  the  memory  of  this  price  of  our  redemption. 

Silver  and  gold.  For  the  sake  of  amplifying  he  mentions 
these  things  in  contrast,  so  that  Ave  may  know  that  the 
whole  world,  and  all  things  deemed  precious  by  men,  are 
nothing  to  the  excellency  and  value  of  this  price. 

D 


50  COMMENTARIES  ON  OIIAP.1. 18. 

But  lie  says  that  tlicy  liad  been  redeemed  from  their  vain 
conversation,^  in  order  that  we  might  know  that  the  whole 
life  of  man,  until  he  is  converted  to  Christ,  is  a  ruinous 
labyrinth  of  wanderings.  He  also  intimates,  that  it  is  not 
through  our  merits  that  we  are  restored  to  the  right  way, 
but  because  it  is  God's  will  that  the  price,  offered  for  our 
salvation,  should  be  effectual  in  our  behalf  Then  the  blood 
of  Christ  is  not  only  the  pledge  of  our  salvation,  but  also 
the  cause  of  our  calling. 

Moreover,  Peter  warns  us  to  beware  lest  our  unbelief 
should  render  this  price  void  or  of  no  effect.  As  Paul  boasts 
that  he  worshipped  God  with  a  j)ure  conscience  from  his 
forefathers,  (1  Tim.  i.  3,)  and  as  he  also  commends  to 
Timothy  for  his  imitation  the  piety  of  his  grandmother 
Lois,  and  of  his  mother  Eunice,  (2  Tim.  i.  5,)  and  as  Christ 
also  said  of  the  Jews  that  they  knew  whom  they  worshipped 
(John  iv.  22,)  it  may  seem  strange  that  Peter  should  assert 
that  the  Jews  of  his  time  learnt  nothing  from  their  fathers 
but  mere  vanity.  To  this  I  answer,  that  Christ,  when  he 
declared  that  the  way  or  the  knowledge  of  true  religion  be- 
longed to  the  Jews,  referred  to  the  law  and  the  command- 
ments of  God  rather  than  to  the  people  ;  for  the  temple  had 
not  to  no  purpose  been  built  at  Jerusalem,  nor  was  God 
worshipj)ed  there  according  to  the  fancies  of  men,  but  ac- 
cording to  what  was  prescribed  in  the  Law  ;  he,  therefore, 
said  that  the  Jews  were  not  going  astray  while  observing 
the  Law.  As  to  Paul's  forefathers,  and  as  to  Lois,  Eunice, 
and  similar  cases,  there  is  no  doubt  but  that  God  ever  had 
at  least  a  small  remnant  among  that  people,  in  whom  sin- 
cere piety  continued,  Avhile  the  body  of  the  people  had  be- 
come wholly  corrupt,  and  had  plunged  themselves  into  all 
kinds  of  errors.  Innumerable  superstitions  were  followed, 
hypocrisy  prevailed,  the  hope  of  salvation  was  built  on  the 
merest  trifles ;  they  were  not  only  imbued  with  false  opi- 
nions, but  also  fascinated  with  the  grossest  dotages ;  and 

'  The  verb  Xur^'ou  means  properly  to  redeem  by  a  price  from  tjTanny  dr 
bondage,  but  its  meaning  here,  and  in  Luke  xxiv.  21,  and  Tit.  ii.  14,  is 
merely  to  deliver.  "  Vain  conversation"  signifies  a  useless,  profitless  mode 
of  living.-— ^(i. 


CHAP.  1. 19,20.  THE  FIRST  EPISTLE  OP  PETER.  51 

they  wlio  had  been  scattered  to  various  j^arts  of  the  workl, 
were  implicated  in  still  greater  corruptions.  In  short,  the 
greater  part  of  that  nation  had  either  wholly  fallen  away 
from  true  religion,  or  had  much  degenerated.  When,  there- 
fore, Peter  condemned  the  doctrine  of  the  fathers,  he  viewed 
it  as  unconnected  with  Christ,  who  is  the  soul  and  the  truth 
of  the  Law. 

But  we  hence  learn,  that  as  soon  as  men  depart  from 
Christ,  they  go  fatally  astray.  In  vain  is  pretended  in  this 
case  the  authority  of  the  Fathers  or  an  ancient  custom.  For 
the  Proj)het  Ezekiel  cried  to  the  Jews,  "  Walk  ye  not  in  the 
statutes  of  your  fathers."  (Ezek.  xx.  18.)  This  ought  also 
to  be  no  less  attended  to  by  us  in  the  present  day  ;  for,  in 
order  that  the  redemption  of  Christ  may  be  effectual  and 
useful  to  us,  we  must  renounce  our  former  life,  though  de- 
rived from  the  teaching  and  practice  of  our  fathers.  Thrice 
foolish,  then,  are  the  Papists,  who  think  that  the  name  of 
Fathers  is  a  sufficient  defence  for  all  their  superstitions,  so 
that  they  boldly  reject  whatever  is  brought  forward  from 
the  Word  of  God. 

19.  As  of  a  lamb.  He  means  by  this  similitude,  that  we 
have  in  Christ  whatever  had  been  shadowed  forth  by  the 
ancient  sacrifices,  though  he  especially  alludes  to  the  Pas- 
chal lamb.  But  let  us  hence  learn  what  benefit  the  read- 
ing of  the  Law  brings  us  in  this  respect ;  for,  though  the 
rite  of  sacrificing  is  abolished,  yet  it  assists  our  faith  not  a 
little,  to  compare  the  reality  with  the  type,  so  that  we  may 
seek  in  the  former  what  the  latter  contains.  Moses  ordered 
a  whole  or  perfect  lamb,  without  blemish,  to  be  chosen  for 
the  Passover.  The  same  thing  is  often  repeated  as  to  the 
sacrifices,  as  in  Leviticus,  the  third  and  twenty-second 
chapters  ;  in  Numbers,  the  twenty-eighth  chapter  ;  and  in 
other  places.  Peter,  by  applying  this  to  Christ,  teaches  us 
that  he  was  a  suitable  victim,  and  approved  by  God,  for  he 
was  perfect,  without  any  blemish  ;  had  he  had  any  defect  in 
him,  he  could  not  have  been  rightly  oiicred  to  God,  nor  could 
lie  pacify  his  wrath. 

20.  Who  verily  was  fot-eordained.  He  again  by  a  com- 
parison amplifies   the  grace   of  God,  with  which  he  had 


52  COMMENTARIES  ON  CHAP.  I.  20. 

peculiarly  favoured  the  men  of  that  age.  For  it  Avas  not  a 
common  or  a  small  favour  that  God  deferred  the  manifesta- 
tion of  Christ  to  that  time,  when  yet  he  had  ordained  him 
in  his  eternal  council  for  the  salvation  of  the  world.  At 
the  same  time,  however,  he  reminds  us,  that  it  was  not  a 
new  or  a  sudden  thing  as  to  God  that  Christ  appeared  as  a 
Saviour  ;  and  this  is  what  ought  especially  to  bo  known. 
For,  in  addition  to  this,  that  novelty  is  always  suspicious, 
what  would  be  the  stability  of  our  faith,  if  we  believed  that 
Ji  remedy  for  mankind  had  suddenly  occurred  at  length  to 
God  after  some  thousands  of  years  ?  In  short,  we  cannot 
confidently  recumb  on  Christ,  except  we  are  convinced  that 
eternal  salvation  is  in  him,  and  always  has  been  in  him.  Be- 
sides, Peter  addressed  the  Jews,  who  had  heard  that  he  had 
already  been  long  ago  promised  ;  and  though  they  understood 
nothing  true  or  clear  or  certain  respecting  his  power  and 
office,  yet  there  remained  among  them  a  persuasion,  that  a 
Redeemer  had  been  promised  by  God  to  the  fathers. 

It  may  yet  be  asked,  As  Adam  did  not  fall  before  the 
creation  of  the  world,  how  was  it  that  Christ  had  been 
appointed  the  Redeemer?  for  a  remedy  is  posterior  to  the 
disease.  My  reply  is,  that  this  is  to  be  referred  to  God's 
foreknowledge  ;  for  doubtless  God,  before  he  created  man, 
foresaw  that  he  would  not  stand  long  in  his  integrity.  Hence 
he  ordained,  according  to  his  wonderful  wisdom  and  good- 
ness, that  Christ  should  be  the  Redeemer,  to  deliver  the 
lost  race  of  man  from  ruin.  For  herein  shines  forth  more 
fully  the  unspeakable  goodness  of  God,  that  he  anticipated 
our  disease  by  the  remedy  of  his  grace,  and  provided  a 
restoration  to  life  before  the  first  man  had  fallen  into  death. 
If  the  reader  wishes  for  more  on  this  subject,  he  may  find  it 
in  my  Institutes. 

But  was  manifest,  or  manifested.  Included  in  these 
words,  as  I  think,  is  not  only  the  personal  appearance  of 
Christ,  but  also  the  proclamation  of  the  Gospel.  For,  by 
the  coming  of  Christ,  God  executed  what  he  had  decreed  ; 
and  what  he  had  obscurely  indicated  to  the  fathers  is  now 
clearly  and  plainly  made  known  to  us  by  the  Gospel.  He 
says   that  this  was  done  in  these  last  times,  meaning  the 


CHAP.  1,2).  THE  FIRST  EPISTLE  OF  PETER.  53 

same  as  wlien  Paul  says,  "  In  the  fulness  of  time/'  (Gal. 
iv.  4  ;)  for  it  was  the  mature  season  and  the  full  time  which 
God  in  his  counsel  had  appointed.  For  you.  He  does  not 
exclude  the  fathers,  to  whom  the  promise  had  not  been 
useless ;  but  as  God  has  favoured  us  more  than  them,  he 
intimates  that  the  greater  the  amplitude  of  grace  towards 
us,  the  more  reverence  and  ardour  and  care  are  required 
of  us. 

21.  Who  believe.  The  manifestation  of  Christ  refers  not 
to  all  indiscriminately,  but  belongs  to  those  only  on  whom 
he  by  the  Gospel  shines.  But  we  must  notice  the  words, 
Who  hy  him  believe  in  God :  here  is  shortly  expressed  what 
faith  is.  For,  since  God  is  incomprehensible,  faith  could 
never  reach  to  him,  except  it  had  an  immediate  regard  to 
Christ.  Nay,  there  are  two  reasons  why  faith  could  not 
be  in  God,  except  Christ  intervened  as  a  Mediator :  first, 
the  greatness  of  the  divine  glory  must  be  taken  to  the 
account,  and  at  the  same  time  the  littleness  of  our  capacity. 
Our  acuteness  is  doubtless  very  far  from  being  capable  of 
ascending  so  high  as  to  comprehend  God.  Hence  all 
knowledge  of  God  without  Christ  is  a  vast  abyss  which  im- 
mediately swallows  up  all  our  thoughts.  A  clear  proof  of 
this  we  have,  not  only  in  the  Turks  and  the  Jews,  who  in 
the  place  of  God  worship  their  own  dreams,  but  also  in  the 
Papists.  Common  is  that  axiom  of  the  schools,  that  God 
is  the  object  of  faith.  Thus  of  hidden  majesty,  Christ  being 
overlooked,  they  largely  and  refinedly  speculate  ;  but  with 
what  success  ?  They  entangle  themselves  in  astounding 
dotages,  so  that  there  is  no  end  to  their  wanderings.  For 
faith,  as  they  think,  is  nothing  else  but  an  imaginative 
speculation.  Let  us,  therefore,  remember,  that  Christ  is 
not  in  vain  called  the  image  of  the  invisible  God,  (Col.  i. 
15  ;)  but  this  name  is  given  to  him  for  this  reason,  because 
God  cannot  be  known  except  in  him. 

The  second  reason  is,  that  as  faith  unites  us  to  God,  we 
shun  and  dread  every  access  to  him,  except  a  Mediator 
comes  who  can  deliver  us  from  fear.  For  sin,  which  reigns 
in  us,  renders  us  hateful  to  God  and  him  to  us.  Hence,  as 
soon  as  mention  is  made  of  God,  we  must  necessarily  be 


54  COMMENTARIES  ON  CHAP.  1. 22. 

filled  with  dread ;  and  if  we  approach  him,  his  justice  is  like 
fire,  which  will  wholly  consume  us. 

It  is  hence  evident  that  we  cannot  believe  in  God  except 
through  Clirist,  in  whom  God  in  a  manner  makes  himself 
little,  that  he  might  accommodate  himself  to  our  compre- 
hension ;  and  it  is  Christ  alone  who  can  tranquillize  con- 
sciences, so  that  we  may  dare  to  come  in  confidence  to  God. 

That  raised  him  up  from,  the  dead.  He  adds,  that  Christ 
had  been  raised  up  from  the  dead,  in  order  that  their  faith 
and  hope,  by  which  they  were  supported,  might  have  a  firm 
foundation.  And  hereby  again  is  confuted  the  gloss  respect- 
ing universal  and  indiscriminate  faith  in  God  ;  for  had  there 
been  no  resurrection  of  Christ,  still  God  would  remain  in 
heaven.  But  Peter  says  that  he  would  not  have  been  be- 
lieved in,  except  Christ  had  risen.  It  is  then  evident,  that 
faith  is  something  else  than  to  behold  the  naked  majesty  of 
God.  And  rightly  does  Peter  speak  in  this  manner  ;  for  it 
belongs  to  faith  to  penetrate  into  heaven,  that  it  may  find 
the  Father  there :  how  could  it  do  so,  except  it  had  Christ 
as  a  leader  ?  "  By  him,"  says  Paul,  "  we  have  confidence  of 
access."  (Eph.  iii.  12.)  It  is  said  also,  in  Heb.  iv.  16,  that 
relying  on  our  high  priest,  we  can  come  with  confidence  to 
the  throne  of  grace.  Hope  is  the  anchor  of  the  soul,  which 
enter  into  the  inner  part  of  the  sanctuary  ;  but  not  without 
Christ  going  before.  (Hob.  vi.  19.)  Faith  is  our  victory 
against  the  world,  (1  John  v.  4  ;)  and  what  is  it  that  makes 
it  victorious,  except  that  Christ,  the  Lord  of  heaven  and 
earth,  has  us  under  his  guardianship  and  protection  ? 

As,  then,  our  salvation  depends  on  the  resurrection  of 
Christ  and  his  supreme  power,  faith  and  hope  find  here  what 
can  support  them.  For,  except  he  had  by  rising  again 
triumphed  over  death,  and  held  now  the  highest  sovereignty, 
to  protect  us  by  his  power,  what  would  become  of  us,  ex- 
posed to  so  great  a  power  as  that  of  our  enemies,  and  to 
such  violent  attacks  ?  Let  us,  therefore,  learn  to  what  mark 
we  ought  to  direct  our  aim,  so  that  we  may  really  believe 
in  God. 

22.  Seeing  ye  have  purified  your  souls,  or.  Purifying  your 
souls.     Erasmus  badly  renders  the  words,  "  Who  have  puri- 


CHAP.  I.  22.  THE  FIRST  EPISTLE  OF  PETER,  55 

fied/'  &c.  For  Peter  does  not  declare  wliat  tliey  had  done, 
but  reminds  them  of  what  they  ought  to  do.  The  participle 
is  indeed  in  the  past  tense,  but  it  may  be  rendered  as  a 
gerund,  "  By  purifying,  &c."  The  meaning  is,  that  their 
souls  would  not  be  capable  of  receiving  grace  until  they 
were  purified,  and  by  this  our  uncleanness  is  proved.^  But 
that  he  might  not  seem  to  ascribe  to  us  the  power  of  purify- 
ing our  souls,  he  immediately  adds,  through  the  Spirit ;  as 
though  he  had  said,  "  Your  souls  are  to  be  purified,  but  as 
ye  cannot  do  this,  offer  them  to  God,  that  he  may  take  away 
your  filth  by  his  Spirit."  He  only  mentions  souls,  though 
they  needed  to  be  cleansed  also  from  the  defilements  of  the 
flesh,  as  Paul  bids  the  Corinthians,  (2  Cor.  vii.  1  ;)  but  as 
the  principal  uncleanness  is  within,  and  necessarily  draws 
with  it  that  which  is  outward,  Peter  was  satisfied  with  men- 
tioning only  the  former,  as  though  he  had  said,  that  not 
outward  actions  only  ought  to  be  corrected,  but  the  very 
hearts  ought  to  be  thoroughly  reformed. 

He  afterwards  points  out  the  manner,  for  purity  of  soul 
consists  in  obedience  to  God.  Truth  is  to  be  taken  for  the 
rule  which  God  prescribes  to  us  in  the  Gospel.  Nor  does  he 
speak  only  of  works,  but  rather  faith  holds  here  the  primacy. 
Hence  Paul  specially  teaches  us  in  the  first  and  last  chapter 
of  the  Epistle  to  the  Romans,  that  faith  is  that  by  which  we 
obey  God  ;  and  Peter  in  Acts,  the  fifteenth  chapter,  bestows 
on  it  this  eulogy,  that  God  by  it  purifies  the  heart. 

Unto  love  of  the  hrethren,  or,  Unto  brotlierly  love.  He 
briefly  reminds  us  what  God  especially  requires  in  our  life, 
and  the  mark  to  which  all  our  endeavours  should  be  directed. 
So  Paul  in  the  first  chapter  of  the  Epistle  to  the  Ephesians, 
when  speaking  of  the  perfection  of  the  faithful,  makes  it  to 
consist  in  love.  And  this  is  what  we  ought  the  more  care- 
fully to  notice,  because  the  work]  makes  its  own  sanctity  to 

1  It  is  better  to  keep  the  tense  of  the  participle, — "  Having  piirified 
(or,  since  ye  have  purified)  your  soiils  by  obeying  the  truth  through  the 
Spirit  to  an  unfeigned  love  of  the  brethren,  love  ye  one  another  fervently 
from  a  pure  heart ;  having  been  born  again,"  &c. 

The  order  here  is  similar  to  what  is  often  found  in  Scripture ;  purifica- 
tion is  mentioned  before  regeneration,  as  being  the  most  visible  and  the 
effect  ;  then  what  goes  before  it  as  being  in  a  manner  the  cause. — Ed. 


66  COMMENTAEIES  ON  CHAP.  T.  2.S. 

consist  of  the  veriest  trifles,  and  almost  overlooks  this  the 
chief  thing-.  We  see  how  the  Papists  weary  themselves  be- 
yond measure  with  tliousand  invented  superstitions  :  in  the 
meantime,  the  last  thing  is  that  love  which  God  especially 
commends.  This,  then,  is  the  reason  why  Peter  calls  our 
attention  to  it,  when  speaking  of  a  life  rightly  formed. 

He  had  before  spoken  of  the  mortification  of  the  flesh, 
and  of  our  conformity  with  the  will  of  God  ;  but  he  now  re- 
minds us  of  what  God  would  have  us  to  cultivate  through 
life,  that  is,  mutual  love  towards  one  another ;  for  by  that 
we  testify  also  that  we  love  God  ;  and  by  this  evidence  God 
proves  who  they  are  who  really  love  him. 

He  calls  it  unfeigned,  (dvvTro/cpiTov,)  as  Paul  calls  faith  in 
1  Tim.  i.  5  ;  for  nothing  is  more  diflicult  than  to  love  our 
neighbours  in  sincerity.  For  the  love  of  ourselves  rules,  which 
is  full  of  hypocrisy  ;  and  besides,  every  one  measures  his 
love,  which  he  shews  to  others,  by  his  own  advantage,  and 
not  by  the  rule  of  doing  good.  He  adds,  fervently  ;  for  the 
more  slothful  we  are  by  nature,  the  more  ought  every  one 
to  stimulate  himself  to  fervour  and  earnestness,  and  that 
not  only  once,  but  more  and  more  daily. 

23.  Being  born  again,  not  of  cor-  23.  Regeniti  non  ex  semiue  cor- 
ruptible seed,  but  of  incorruptible,  ruptibili,  sed  incorruptibili,  per  ser- 
by  the  word  of  God,  Avhicli  liveth  nionem  viventis  Dei  et  manentis  in 
and  abideth  for  ever.  jeternum. 

24.  For  all  flesh  is  as  grass,  and  24.  Quandoquidem  omnis  earn 
all  the  glory  of  man  as  the  flower  tanquam  herba,  et  omnis  gloria  ejus 
of  grass.  The  grass  withereth,  and  tanquam  flos  herbas;  exaruit  herba 
the  flower  thereof  falleth  away  :  et  flos  ejus  decidit  : 

25.  But  the  word  of  the  Lord  en-  25.  Verbuni  autem  Domini  manet 
duretli  for  ever.  And  this  is  the  in  seternum  ;  hoc  autem  est  verbum 
word  which  by  the  gospel  is  preached  quod  annuntiatum  est  vobis. 

unto  you. 

23.  Being  born  again.  Here  is  another  reason  for  an 
exhortation, — that  since  they  were  new  men  and  born  again 
of  God,  it  behoved  them  to  form  a  life  worthy  of  God  and 
of  tlieir  spiritual  regeneration.  And  this  seems  to  be  con- 
nected with  a  verse  in  the  next  chapter  respecting  the 
milk  of  the  word,  which  they  were  to  seek,  that  their  way  of 
living  might  correspond  with  their  birth.  It  may,  however, 
be  extended  wider,  so  as  to  be  connected  also  with  what 
has  gone  before  ;  for  Peter  collected  together  those  things 


CHAP.  1. 24.  THE  FIRST  EPISTLE  OF  PETER.  57 

which  may  lead  us  to  au  upright  and  a  holy  life.  The 
object,  then,  of  Peter  was  to  teach  us  that  we  cannot  be 
Christians  without  regeneration  ;  for  the  Gospel  is  not 
preached,  that  it  may  be  only  heard  by  us,  but  that  it  may, 
as  a  seed  of  immortal  life,  altogether  reform  our  hearts.^ 
Moreover,  the  corruptible  seed  is  set  in  opposition  to  God's 
word,  in  order  that  the  faithful  might  know  that  they  ought 
to  renounce  their  former  nature,  and  that  it  might  be  more 
evident  how  much  is  the  difference  between  the  children  of 
Adam  who  are  born  only  into  the  world,  and  the  children  of 
God  who  are  renewed  into  a  heavenly  life.  But  as  the  con- 
struction of  the  Greek  text  is  doubtful,  we  may  read,  "  the 
living  word  of  God,''  as  well  as,  "  the  word  of  the  living 
God."  As,  however,  the  latter  reading  is  less  forced,  I  pre- 
fer it  ;  though  it  must  be  observed,  that  the  term  is  applied 
to  God  owing  to  the  character  of  the  passage.  For,  as  in 
Heb.  iv.  12,  because  God  sees  all  things,  and  nothing  is  hid 
from  him,  the  apostle  argues  that  the  word  of  God  pene- 
trates into  the  inmost  marrow,  so  as  to  discern  thoughts 
and  feelings  ;  so,  when  Peter  in  this  place  calls  him  the 
living  God,  who  abides  for  ever,  he  refers  to  the  word,  in 
which  the  perpetuity  of  God  shines  forth  as  in  a  living 
mirror. 

24.  For  all  jiesh.  He  aptly  quotes  the  passage  from 
Isaiah  to  prove  both  clauses  ;  that  is,  to  make  it  evident 
how  fading  and  miserable  is  the  first  birth  of  man,  and  how 
great  is  the  grace  of  the  new  birth.  For  as  the  Prophet 
there  speaks  of  the  restoration  of  the  Church,  to  prepare 

^  Most  commentators,  like  Calvin,  represent  the  seed  as  the  word ;  but 
the  construction  does  not  admit  this ;  the  words  are,  "  Having  been  be- 
gotten from  a  seed,  not  corruptible,  but  incorruptible,  through  the  living 
word  of  God,  and  for-ever  abiding."  The  "  seed"  denotes  evidently  the 
vital  principle  of  grace,  the  new  nature,  the  restored  image  of  God  ;  it  is 
the  same  with  what  John  means  when  he  says,  "  His  seed  (that  is,  of  God) 
remaineth  in  him."  (1  John  iii.  9.)  Then  "  the  word"  is  set  forth  as  the 
means  or  instrument  by  wliich  this  seed  is  nnplanted.  The  "  living"  here 
does  not  mean  life-giving,  as  some  interpret  it,  but  stands  opposed  to  what 
ceases  to  be  valid  :  and  "  for-ever  abiding"  more  fully  expresses  its  mean- 
ing. The  metaphor  in  the  parable  of  the  sower  is  quite  different :  the 
word  there  is  compared  to  a  seed  sown  on  bad  or  good  ground;  but  here 
the  turning  of  a  bad  into  a  good  ground  is  the  subject ;  and  in  this  pro- 
cess the  word  is  employed  as  an  instrument. — Ed. 


58  COMMENTARIES  ON  CHAP.  I.  24, 

tlie  way  for  it,  lie  reduces  men  to  nothing  lest  they  should 
flatter  themselves.  I  know  that  the  words  are  wrongly 
turned  by  some  to  another  sense  ;  for  some  explain  them  of 
the  Assyrians,  as  though  the  Prophet  said,  that  there  was 
no  reason  for  the  Jews  to  fear  so  much  from  flesh,  which  is 
like  a  fading  flower.  Others  think  that  the  vain  confidence 
which  the  Jews  reposed  in  human  aids,  is  reproved.  But 
the  Prophet  himself  disproves  both  these  views,  by  adding, 
that  the  people  were  as  grass  ;  for  he  expressly  condemns 
the  Jews  for  vanity,  to  whom  he  promised  restoration  in  the 
name  of  the  Lord.  This,  then,  is  what  I  have  already  said, 
that  until  their  own  emptiness  has  been  shewn  to  men,  they 
are  not  prepared  to  receive  the  grace  of  God.  In  short, 
such  is  the  meaning  of  the  Prophet  :  as  exile  was  to  the 
Jews  like  death,  he  promised  them  a  new  consolation,  even 
that  God  would  send  prophets  with  a  command  of  this 
kind.  The  Lord,  he  says,  will  yet  say,  "  Comfort  ye  my 
people  ;"  and  that  in  the  desert  and  the  waste,  the  j)ro- 
phetic  voice  would  yet  be  heard,  in  order  that  a  way  might 
be  prepared  for  the  Lord.    (Isaiah  xl.  6.) 

And  as  the  obstinate  pride  which  filled  them,  must  have 
been  necessarily  purged  from  their  minds,  in  order  that  an 
access  might  be  open  for  God,  the  Prophet  added  what 
Peter  relates  here  respecting  the  vanishing  glory  of  the 
flesh.  What  is  man  ?  he  says — gi-ass  ;  what  is  the  glory  of 
man  ?  the  flower  of  the  grass.  For  as  it  was  diflicult  to  be- 
lieve that  man,  in  whom  so  much  excellency  appears,  is  like 
grass,  the  Prophet  made  a  kind  of  concession,  as  though  he 
had  said,  "  Be  it,  indeed,  that  flesh  has  some  glory  ;  but  lest 
that  should  dazzle  your  eyes,  know  that  the  flower  soon 
withers."  He  afterwards  shews  how  suddenly  everything 
that  seems  beautiful  in  men  vanishes,  even  through  the 
blowing  of  the  Spirit  of  God  ;  and  by  this  he  intimates,  that 
man  seems  to  be  something  until  he  comes  to  God,  but  that 
his  whole  brightness  is  as  nothing  in  his  presence  ;  that,  in 
a  word,  his  glory  is  in  this  world,  and  has  no  place  in  the 
heavenly  kingdom. 

The  grass  withereth,  or,  has  withered.  Many  think  that 
this  refers  only  to  the  outward  man  ;  but  they  are  mis- 


CHAP.  I.  25.  THE  FIRST  EPISTLE  OF  PETER.  59 

taken  ;  for  we  must  consider  the  comparison  batween  God's 
word  and  man.  For  if  lie  meant  only  the  body  and  what 
belongs  to  the  present  life,  he  ought  to  have  said,  in  the 
second  place,  that  the  soul  was  far  more  excellent.  But 
what  he  sets  in  opposition  to  the  grass  and  its  flower,  is  the 
word  of  God.  It  then  follows,  that  in  man  nothing  but 
vanity  is  found.  Therefore,  when  Isaiah  spoke  of  flesh  and 
its  glory,  he  meant  the  whole  man,  such  as  he  is  in  himself; 
for  what  he  ascribed  as  peculiar  to  God's  word,  he  denied  to 
man.  In  short,  the  Prophet  speaks  of  the  same  thing  as 
Christ  does  in  John  iii.  3,  that  man  is  wholly  alienated  from 
the  kingdom  of  God,  that  he  is  nothing  but  an  earthly,  fad- 
ing, and  empty  creature,  until  he  is  born  again. 

25.  But  the  word  of  God.  The  Prophet  does  not  shew  what 
the  word  of  God  is  in  itself,  but  what  we  ought  to  think  of  it ; 
for  since  man  is  vanity  in  himself,  it  remains  that  he  ought 
to  seek  life  elsewhere.  Hence  Peter  ascribes  power  and 
efficacy  to  God's  word,  according  to  the  authority  of  the 
Prophet,  so  that  it  can  confer  on  us  what  is  real, 
solid,  and  eternal.  For  this  was  what  the  Projjhet  had 
in  view,  that  there  is  no  permanent  life  but  in  God,  and 
that  this  is  communicated  to  us  by  the  word.  However 
fading,  then,  is  the  nature  of  man,  yet  he  is  made  eternal 
by  the  word  ;  for  he  is  re-moulded  and  becomes  a  new 
creature. 

This  is  the  word  which  hy  the  gosjjel  is  preached  unto  you, 
or,  which  has  been  declared  to  you.  He  first  reminds  us, 
that  when  the  word  of  God  is  mentioned,  we  are  very  foolish 
if  we  imagine  it  to  be  remote  from  us  in  the  air  or  in  heaven  ; 
for  we  ought  to  know  that  it  has  been  revealed  to  us  by  the 
Lord.  What,  then,  is  this  word  of  the  Lord,  which  gives  us 
life  ?  Even  the  Law,  the  Prophets,  the  Gospel.  Those  who 
wander  beyond  these  limits  of  revelation,  find  nothing  but 
the  impostures  of  Satan  and  his  dotages,  and  not  the  word 
of  the  Lord.  We  ought  the  more  carefully  to  notice  this, 
because  impious  and  Luciferian  men,  craftily  allowing  to 
God's  word  its  own  honour,  at  the  same  time  attempt  to 
draw  us  away  from  the  Scriptures,  as  that  unpnncipled  man, 
Agrippa,  who  highly  extols  the  eternity  of  God's  word,  and 


60  COMMENTAEIES  ON  CHAP.  1.  25. 

yet  treats  with  scurrility  the  Prophets,  and  thus  indirectly 
laughs  to  scorn  the  Word  of  God. 

In  short,  as  I  haA^e  already  reminded  you,  no  mention  is 
here  made  of  the  word  which  lies  hid  in  the  bosom  of  God, 
but  of  that  which  has  proceeded  from  his  mouth,  and  has 
come  to  us.  So  again  it  ought  to  be  borne  in  mind,  that 
God  designed  by  the  Apostles  and  Prophets  to  speak  to  us, 
and  their  mouths  is  the  mouth  of  the  only  true  God. 

Then,  when  Peter  says,  Which  has  been  announced,  or  de- 
clared, to  you,  he  intimates  that  the  word  is  not  to  be  sought 
elsewhere  than  in  the  Gospel  preached  to  us ;  and  truly  we 
know  not  the  way  of  eternal  life  otherwise  than  by  faith. 
But  there  can  be  no  faith,  except  we  know  that  the  word  is 
destined  for  us. 

To  the  same  purpose  is  what  Moses  said  to  the  people, 
"  Say  not  in  thine  heart.  Who  shall  ascend  into  heaven,  &c. ; 
nigh  is  the  word,  in  thy  mouth  and  in  thy  heart."  (Deut. 
XXX.  12.)  That  these  words  agree  with  what  Peter  says, 
Paul  shews  in  Rom.  x.  6,  where  he  teaches  us  that  it  was 
the  word  of  faith  which  he  preached. 

There  is  here,  besides,  no  common  eulogy  on  preaching ; 
for  Peter  declares  that  what  is  preached  is  the  life-giving 
word.  God  alone  is  indeed  he  who  regenerates  us ;  but  for 
that  purpose  he  employs  the  ministry  of  men ;  and  on  this 
account  Paul  glories  that  the  Corinthians  had  been  spiritu- 
ally begotten  by  him.  (1  Cor.  iv.  15.)  It  is  indeed  certain 
that  those  who  j^lant  and  those  who  water,  are  nothing  ;  but 
whenever  God  is  pleased  to  bless  their  labour,  he  makes 
their  doctrine  efficacious  by  the  power  of  his  Sj)irit ;  and  the 
voice  which  is  in  itself  mortal,  is  made  an  instrument  to 
communicate  eternal  life. 


CHAPTER  II. 

1.  Wherefore,  laying  aside  all  1.  Proinde  deposita  oinni  malitia 
malice,  and  all  guile,  and  hypocrisies,  et  onini  do!o  et  simulationibus  et  in- 
and  envies,  and  all  evil  speakings,  vidiis  et  omnibus  obtrectationibus, 

2.  As  new-born  babes,  desire  the  2.  Tanquam  modo  geniti  infantes, 
sincere  milk  of  the  word,  that  ye  lac  rationale  et  dolo  vacuum  appe- 
may  grow  thereby;  tite,  ut  per  iUud  subolescatis : 


CHAP.  II.  1.  THE  FIRST  EPISTLE  OF  PETER.  61 

3.  If  so  be  ye  have  tasted  that  tlie  3.  Si  quidem  giistastis  quod  be- 
Lord  is  gracious :  nignus  sit  Dominus ; 

4.  To  whom  coming,  as  imio  a  4.  Ad  quem  accedentes,  qui  est 
living  stone,  disallowed  indeed  of  lapis  vivus,  ab  hominibus  quidera 
men,  but  chosen  of  God,  and  pre-  reprobatus,  apud  Deum  vcro  electus 
cious,  ac  pretiosus ; 

.5.  Ye  also,  as  lively  stones,  are  5.  Ipsi  quoque  taiiquam  vivi  la- 
built  up  a  spiritual  house,  an  holy  pides,  jedificamini,  domus  spiritualis, 
priesthood,  to  offer  up  spiritual  sacri-  sacerdotium  sanctum,  ad  offerendas 
fices,  acceptable  to  God  by  Jesus  spirituales  hostias,  acceptas  Deo  per 
Christ.  Jesum  Christum. 

After  having  taught  the  faithful  that  they  had  heen  re- 
generated by  the  word  of  God,  he  now  exhorts  them  to  lead 
a  life  corresponding  with  their  birth.  For  if  we  live  in  the 
Spirit,  we  ought  also  to  walk  in  the  Spirit,  as  Paul  says. 
(Gah  V.  25.)  It  is  not,  then,  svifficient  for  us  to  have  been 
once  called  by  the  Lord,  except  we  live  as  new  creatures. 
This  is  the  meaning.  But  as  to  the  words,  the  Apostle  con- 
tinues the  same  metaphor.  For  as  we  have  been  born  again, 
he  requires  from  us  a  life  like  that  of  infants  ;  by  which  ho 
intimates  that  we  are  to  put  off  the  old  man  and  his  works. 
Hence  this  verse  agrees  with  what  Christ  says,  "  Except  ye 
become  like  this  little  child,  ye  shall  not  enter  into  the  king- 
dom of  God."     (Matt,  xviii.  2.) 

Infancy  is  here  set  by  Peter  in  opposition  to  the  ancient- 
ness  of  the  flesh,  which  leads  to  corruption  ;  and  under  the 
word  milk,  he  includes  all  the  feelings  of  spiritual  life.  For 
there  is  also  in  part  a  contrast  between  the  vices  which  he 
enumerates  and  the  sincere  milk  of  the  word ;  as  though 
he  hael  said,  "  Malice  and  hypocrisy  belong  to  those  who 
are  habituated  to  the  corruptions  of  the  world  ;  they  have 
imbibed  these  vices  :  what  pertains  to  infancy  is  sincere  sim- 
plicity, free  from  all  guile.  Men,  when  grown  up,  become 
imbued  with  envy,  they  learn  to  slander  one  another,  they 
are  taught  the  arts  of  mischief ;  in  short,  they  become  har- 
dened in  every  kind  of  evil :  infants,  owing  to  their  age,  do 
not  yet  know  what  it  is  to  envy,  to  do  mischief,  or  the  like 
things."  lie  then  compares  the  vices,  in  whicli  the  oldness 
of  the  flesh  indulges,  to  strong  food  ;  and  milk  is  called  that 
way  of  living  suitable  to  innocent  nature  and  simple  infancy. 

1,  All  malice.  There  is  not  here  a  complete  enumeration 
of  all  those  things  which  we  ought  to  lay  aside ;  but  when 


62  COMMENTARIES  ON  CHAP.  II.  2. 

the  Apostles  speak  of  the  old  man,  tliey  lay  down  as  ex- 
amples some  of  those  vices  which  mark  his  whole  character. 
"  Known,"  says  Paul,  "  are  the  works  of  the  flesh,  which  are 
these,"  (Gal.  v.  ]  9  ;)  and  yet  he  does  not  enumerate  them 
all ;  but  in  those  few  things,  as  in  a  mirror,  we  may  see  that 
immense  mass  of  filth  which  proceeds  from  our  flesh.  So 
also  in  other  passages,  where  he  refers  to  the  new  life,  he 
touches  only  on  a  few  things,  by  which  we  may  understand 
the  whole  character. 

What,  then,  he  says  amounts  to  this, — "  Having  laid  aside 
the  works  of  your  former  life,  such  as  malice,  deceit,  dis- 
simulations, envyings,  and  other  things  of  this  kind,  devote 
yourselves  to  things  of  an  opposite  character,  cultivate  kind- 
ness, honesty,"  &c.  He,  in  short,  urges  this,  that  new  morals 
ought  to  follow  a  new  life. 

2.  The  sincere  milk  of  the  word.  This  passage  is  com- 
monly explained  according  to  the  rendering  of  Erasmus, 
"  Milk  not  for  the  body  but  for  the  soul ;"  as  though  the 
Apostle  reminded  us  by  this  expression  that  he  spoke  meta- 
phorically. I  rather  think  that  this  passage  agrees  with 
that  saying  of  Paul,  "  Be  ye  not  children  in  understanding, 
but  in  malice."  (1  Cor.  xiv.  20.)  Tliat  no  one  might  think 
that  infancy,  void  of  understanding  and  full  of  fatuity,  was 
commended  by  him,  he  in  due  time  meets  this  objection  ;  so 
he  bids  them  to  desire  milk  free  from  guile,  and  yet  mixed 
with  right  understanding.  We  now  see  for  what  purpose  he 
joins  these  two  words,  rational  and  guileless,  (Xojikov  koI 
aSoXov.)  For  simplicity  and  quickness  of  understanding  are 
two  things  apparently  opposite  ;  but  they  ought  to  be  mixed 
together,  lest  simplicity  should  become  insipid,  and  lest 
malicious  craftiness  should  creep  in  for  want  of  understand- 
ing. Tliis  mingling,  well  regulated,  is  according,  to  what 
Christ  says,  "  Be  ye  wise  as  serpents,  and  harmless  as  doves." 
(Matt.  X.  16.)  And  thus  is  solved  the  question  which  might 
have  been  otherwise  raised.^ 

'  Our  version  here  seems  to  convey  the  most  suitable  meaning,  by  taking 
XoyiKoy  for  Tov  Xoyou  ]  see  similar  instances  in  ver.  13  and  chajj.  iii.  7.  It 
is  the  wordy  milk,  or  milk  made  up  of  the  word ;  the  word  is  the  milk. 
Then  aSaXav  is  to  be  taken  in  its  secondary  meaning :  Avhen  applied  to  per- 


CHAP.  II.  3.  THE  FIRST  EPISTLE  OF  PETER.  63 

Paul  reproves  tlie  Coriutliians  because  they  were  like 
children,  and  therefore  they  could  not  take  strong  food,  but 
were  fed  with  milk.  (1  Cor.  iii.  1.)  Almost  the  saiiie  words 
are  found  in  Heb.  v.  12.  But  in  these  passages  those  are 
compared  to  children  who  remain  always  novices  and  igno- 
rant scholars  in  the  doctrine  of  religion,  who  continued  in 
the  first  elements,  and  never  jjenetrated  into  the  higher 
knowledge  of  God.  Milk  is  called  the  simpler  mode  of 
teaching,  and  one  suitable  to  children,  when  there  is  no  pro- 
gress made  beyond  the  first  rudiments.  Justly,  then,  does 
Paul  charge  this  as  a  fault,  as  well  as  the  author  of  the 
Epistle  to  the  Hebrews.  But  milk,  here,  is  not  elementary 
doctrine,  which  one  perpetually  learns,  and  never  comes  to 
the  knowledge  of  the  truth,  but  a  mode  of  living  which  has 
the  savour  of  the  new  birth,  when  we  surrender  ourselves  to 
be  brought  up  by  God.  In  the  same  manner  infancy  is 
not  set  in  opi^osition  to  manhood,  or  full  age  in  Christ,  as 
Paul  calls  it  in  Eph.  iv.  13,  but  to  the  ancientness  of  the 
flesh  and  of  former  life.  Moreover,  as  the  infancy  of  the 
new  life  is  j)erpetual,  so  Peter  recommends  milk  as  a  per- 
petual aliment,  for  he  would  have  those  nouj-ished  by  it  to 
grow. 

3.  If  so  he  that  ye  have  tasted ;  or,  If  indeed  ye  have 
tasted.  He  alludes  to  Ps.  xxxiv.  8,  "  Taste  and  see  that  the 
Lord  is  good."  But  lie  says  that  this  taste  is  to  be  had  in 
Christ,  as,  doubtless,  our  souls  can  find  no  rest  anywhere  but 
in  him.  But  he  has  drawn  the  ground  of  his  exhortation 
from  the  goodness  of  God,  because  his  kindness,  which  we 
perceive  in  Christ,  ought  to  allure  us  ;  for  what  follows. 

To  whom  coming,  is  not  to  be  referred  simply  to  God,  but 
to  him  as  he  is  revealed  to  us  in  the  person  of  Christ.  Now, 
it  cannot  be  but  that  the  grace  of  God  must  powerfully  draw 

sons,  it  means  undeceitfiil.  or  guileless;  but  wlien  to  things,  genuine,  pure, 
imadulterated,  unmixed  with  anything  deleterious.  We  may,  therefore, 
render  the  words,  "Desire  the  pure  milk  of  the  Avord."  It  is  a  milk  not 
adulterated  by  water  or  by  anything  poisonous.  There  is  no  contrast  here 
between  milk  and  strong  food ;  but  it  includes  all  that  is  necessary  as  an 
aliment  for  the  soul,  when  renewed.  The  Word  had  before  been  repre- 
sented as  the  instrument  of  the  new  birth ;  it  is  now  spoken  of  as  the  food 
and  aliment  of  the  new-born. — Ed. 


64  COMMENTARIES  ON  CHAP.  II.  5. 

US  to  himself  and  inflame  us  with  the  love  of  him  by  whom 
we  obtain  a  real  perception  of  it.  If  Plato  affirmed  this  of 
his  Beautiful,  of  which  a  shadowy  idea  only  he  beheld  afar 
off,  much  more  true  is  this  with  regard  to  God. 

Let  it  then  be  noticed,  that  Peter  connects  an  access  to 
God  with  the  taste  of  his  goodness.  For  as  the  human 
mind  necessarily  dreads  and  shuns  God,  as  long  as  it  regards 
him  as  rigid  and  severe  ;  so,  as  soon  as  he  makes  known  his 
paternal  love  to  the  faithful,  it  immediately  follows  that 
they  disregard  all  things  and  even  forget  themselves  and 
hasten  to  him.  In  short,  he  only  makes  progress  in  the 
Gospel,  who  in  heart  comes  to  God. 

But  he  also  shews  for  what  end  and  to  what  purpose  we 
ought  to  come  to  Christ,  even  that  we  may  have  him  as  our 
foundation.  For  since  he  is  constituted  a  stone,  he  ought 
to  be  so  to  us,  so  that  nothing  should  be  appointed  for  him 
by  the  Father  in  vain  or  to  no  purpose.  But  he  obviates  an 
offence  when  he  allows  that  Christ  is  rejected  by  men  ;  for, 
as  a  great  part  of  the  world  reject  him,  and  even  many  ab- 
hor him,  he  might  for  this  reason  be  despised  by  us  ;  for  we 
see  that  some  of  the  ignorant  are  alienated  from  the  Gospel, 
because  it  is  not  everywhere  popular,  nor  does  it  conciliate 
favour  to  its  professors.  But  Peter  forbids  us  to  esteem 
Christ  the  less,  however  despised  he  may  be  by  the  world, 
because  he,  notwithstanding,  retains  his  own  worth  and 
honour  before  God. 

5.  Ye  also,  as  lively  or  living  stones,  are  built  up.  The 
verb  may  be  in  the  imperative  as  well  as  in  the  indicative 
mood,  for  the  termination  in  Greek  is  ambiguous.  But  in 
whatever  way  it  is  taken,  Peter  no  doubt  meant  to  exhort 
the  faithful  to  consecrate  themselves  as  a  spiritual  temple  to 
God  ;  for  he  aptly  infers  from  the  design  of  our  calling  what 
our  duty  is.  We  must  further  observe,  that  he  constructs 
one  house  from  the  whole  number  of  the  faithful.  For 
though  every  one  of  us  is  said  to  be  the  temple  of  God,  yet 
all  are  united  together  in  one,  and  must  be  joined  together 
by  mutual  love,  so  that  one  temple  may  be  made  of  us  all. 
Then,  as  it  is  true  that  each  one  is  a  temple  in  which  God 
dwells  by  his  Spirit,  so  all  ought  to  be  so  fitted  together. 


CHAP.  II.  5.  THE  FIRST  EPISTLE  OF  PETER.  65 

that  they  may  form  one  universal  temple.  This  is  the  case 
when  every  one,  content  with  his  own  measure,  keeps  him- 
self within  the  limits  of  his  own  duty  ;  all  have,  however, 
something  to  do  with  regard  to  others. 

Jiy  calling  us  living  stones  and  spiintual  building,  as  he 
had  before  said  that  Christ  is  a  living  stone,  he  intimates  a 
comparison  between  us  and  the  ancient  temple  ;  and  this 
serves  to  amplify  divine  grace.  For  the  same  purpose  is 
wliat  he  adds  as  to  spiritual  sacrifices.  For  by  ho\v  much 
the  more  excellent  is  the  reality  tlian  the  types,  by^so  much 
the  more  all  things  exceTTin  the  kingdom  of  Christ ;  for  we 
have  that  heavenly  exemplar,  to  which  the  ancient  sanctu- 
ary was  conformable,  and  everything  instituted  by  Moses 
under  the  Law. 

A  holy  priesthood.  It  is  a  singular  honour,  that  God 
should  not  only  consecrate  us  as  a  temple  to  himself,  in  which 
he  dwells  and  is  worshipped,  but  tliat  he  should  also  make  us 
priests.  BuF  Peter  mentions  this  double  honour,  in  order 
to  stimulate  us  more  effectually  to  serve  and  worship  God. 
Of  tlie  spiritual  sacrifices,  the  first  is  the  offering  of  our- 
selves, of  which  Paul  speaks  in  Romans  xii.  1  ;  for  we  can 
offer  nothing,  until  we  offer  to  him  ourselves  as  a  sacrifice  ; 
which  is  done  by  denying  ourselves.  Tlien,  afterwards 
follow  prayers,  thanksgiving,  almsdeeds,  and  all  the  duties 
of  religion. 

Acceptable  to  God.  It  ought  also  to  add  not  a  little  to 
our  alacrity,  when  we  know  that  the  worship  we  perform  to 
God  is  pleasing  to  him,  as  doubt  necessarily  brings  sloth 
with  it.  Here,  then,  is  the  third  thing  that  enforces  the 
exhortation  ;  for  he  declares  that  what  is  required  is  accep- 
table to  God,  lest  fear  should  make  us  slothful.  Idolaters 
arc  indeed  under  the  influence  of  great  fervour  in  their 
fictitious  forms  of  worship  ;  but  it  is  so,  because  Satan  in- 
ebriates their  minds,  lest  they  should  come  to  consider  their 
works  ;  but  whenever  their  consciences  are  led  to  examine 
things,  they  begin  to  stagger.  It  is,  indeed,  certain  that  no 
one  will  seriously  and  from  the  heart  devote  himself  to  God, 
until  he  is  fully  persuaded  that  he  shall  not  labour  in  vain. 

But   the  Apostle  adds,  through  Jesus   Christ.    There  is 

E 


66  COMMENTARIES  ON  CHAP.  II.  6. 

never  found  in  our  sacrifices  sucli  purity,  that  tliey  are  of 
themselves  acceptable  to  God ;  our  self-denial  is  never  en- 
tire and  comple  ■>,  our  prayers  are  never  so  sincere  as  they 
ought  to  be,  we  are  never  so  zealous  and  so  diligent  in  doing 
good,  but  that  our  works  are  imperfect,  and  mingled  with 
many  vices.  Nevertheless,  Christ  procures  favour  for 
them.  Then  Peter  here  obviates  that  want  of  faith  which 
we  may  have  respecting  the  acceptableness  of  our  works, 
when  he  says,  that  they  are  accepted,  not  for  the  merit  of 
their  own  excellency,  but  through  Christ.  And  it  ought  to 
kindle  the  more  the  ardour  of  our  efforts,  when  we  hear 
that  God  deals  so  indulgently  with  us,  that  in  Christ  he  sets 
a  value  on  our  works,  which  in  themselves  deserve  nothing. 
At  the  same  time,  the  words,  hy  or  through  Christ,  may  be 
fitly  connected  with  ofi"ering  ;  for  a  similar  phrase  is  found 
in  Heb.  xiii.  1 5,  "  Through  him  let  us  offer  the  sacrifice 
of  praise  to  God."  The  sense,  however,  will  remain  the 
same  ;  for  we  ofter  sacrifices  through  Christ,  that  they  may 
be  acceptable  to  God. 

6.  Wherefore  also  it  is  contained         6.  Propterea  etiam  continet  scrip- 
in  the   Scripture,  Behold,  I  lay  in  tura,   Ecce   pono   in   Sion  lapidem 
Sion  a  chief  corner  stone,  elect,  pre-  angularem,  electum,  pretiosiim,  et 
cious :  and  he  that  believeth  on  him  qui  crediderit  in  illo,  non  pudefiet. 
shall  not  be  confounded. 

7 .  Unto  you  therefore  Avhich  be-  7 .  Vobis  ergo  qui  creditis,  pretio- 
lieve  he  is  precious :  but  unto  them  sus  ;  incredulis  vero,  Lapis  quern 
which  be  disobedient,  the  stone  which  reprobaverunt  fedificantes,  hie  posi- 
the  builders  disallowed,  the  same  is  tus  est  in  caput  anguli ; 

made  the  head  of  the  corner, 

8.  And  a  stone  of  stumbling,  and  8.  Et  Lapis  impactionis,  et  petra 
a  rock  of  offence,  even  to  them  wliich  offendiculi  iis  qui  impingunt  in  Ser- 
stumble  at  the  word,  being  disobedi-  monem,  nee  credunt ;  in  quod  etiam 
ent ;  whereunto  also  they  were  ap-  ordinati  fuerant. 

pointed. 

6.  Wherefore  also  it  is  contained  in  Scripture  ;  or.  Where- 
fore also  the  Scripture  contains.^  They  who  refer  the  verb 
"contain"  {ireptex'^iv)  to  Christ,  and  render  it  "embrace," 
because  through  liim  all  these  unite  together,  wholly  depart 
from  the  meaning  of  the  Apostle.     No  better  is  another 

'  Several  copies  have  «  y^a^h  instead  of  Iv  ty,  y^cupy,  and  this  reading 
Calvin  has  followed.  But  the  verb  ■pri^nx'-'  is  used  by  Josephus  and  others 
in  a  passive  sense. — Ed. 


CHAP.  II.  6.  THE  FIRST  EPISTLE  OP  PETER.  67 

exposition,  that  Christ  excels  others  ;  for  Peter  simply  in- 
tended to  quote  the  testimony  of  Scripture.^  He  then 
shews  what  had  been  taught  by  the  Hoi/  Spirit  in  the 
Scriptures,  or,  which  is  the  same  thing,  that  what  he  adds 
is  contained  in  them.  Nor  is  it  an  unsuitable  confirmation 
of  the  preceding  verse.  For  we  see  for  what  slight  reasons, 
and  almost  for  none,  many  reject  Christ,  and  some  fall  away 
from  him  ;  but  this  is  a  stumblingblock  which  above  all 
other  things  stands  in  the  way  of  some  ;  they  are  drawn 
away,  because  not  only  the  common  people  despise  and 
reject  Christ,  but  also  those  who  are  high  in  dignity  and 
honour,  and  seem  to  excel  others.  This  evil  has  almost 
ever  prevailed  in  the  world,  and  at  this  day  it  prevails 
much  ;  for  a  great  part  of  mankind  judge  of  Christ  accord- 
ing to  the  false  opinion  of  the  world.  Moreover,  such  is 
the  ingratitude  and  impiety  of  men,  that  Christ  is  every- 
where despised.  Thus  it  is,  that  while  they  regard  one  an- 
other, few  pay  him  his  due  honour.  Hence  Peter  reminds 
us  of  what  had  been  foretold  of  Clirist,  lest  the  contempt  or 
the  rejection  of  him  should  move  us  from  the  faith. 

Now,  the  first  passage,  which  he  adduces,  is  taken  from 
Isaiah  xxviii.  16  ;  where  the  Prophet,  after  having  in- 
veighed against  the  desperate  wickedness  of  his  own  nation, 
at  length  adds,  "  Your  perfidy  shall  not  prevent  God  from 
restoring  his  church,  which  now  through  you  lies  wholly  in 
a  ruinous  state."  The  manner  of  restoration  he  thus  de- 
scribes, "  I  will  lay  in  Sion  a  stone."  We  hence  learn  that 
there  is  no  building  up  of  the  Church  without  Christ  ;  for 
there  is  no  other  foundation  but  he,  as  Paul  testifies,  (1  Cor. 
iii.  11.)  This  is  no  matter  of  wonder,  for  all  our  salvation 
is  found  only  in  him.  Whosoever,  then,  turns  away  from 
him  in  the  least  degree,  will  find  his  foundation  a  precipice. 

Therefore  the  Prophet  not  only  calls  him  a  corner-stone, 
which  connects  the  whole  edifice,  but  also  a  stone  of  trial, 
according  to  which  the  building  is  to  be  measured  and 
regulated  ;   and  farther,  he  calls  him   a  solid  foundation, 

*  The  quotation  is  not  exactly  either  from  the  Hebrew  or  from  the 
Sept.  The  Apostle  seems  to  have  taken  what  was  suitable  to  his  pur- 
pose.— Ed. 


68  COMMENTARIES  ON  CHAP.  II.  6. 

which  sustains  the  whole  edifice.  He  is  thus,  then,  a 
corner-stone,  that  he  might  be  the  rule  of  the  building,  as 
well  as  the  only  foundation.  But  Peter  took  from  the  words 
of  the  Prophet  what  was  especially  suitable  to  his  argu- 
ment, even  that  he  was  a  chosen  stone,  and  in  the  highest 
degree  valuable  and  excellent,  and  also  that  on  him  we 
ought  to  build.  This  honour  is  ascribed  to  Christ,  that  how 
much  soever  he  may  be  despised  by  the  world,  he  may  not 
be  despised  by  us  ;  for  by  God  he  is  regarded  as  very  pre- 
cious. But  when  he  calls  him  a  corner-stone,  he  intimates 
that  those  have  no  concern  for  their  salvation  who  do  not 
recumb  on  Christ.  What  some  have  refined  on  the  word 
"  corner,"  as  though  it  meant  that  Christ  joins  together 
Jews  and  Gentiles,  as  two  distinct  walls,  is  not  well  founded. 
Let  us,  then,  be  content  with  a  simple  explanation,  that  he 
is  so  called,  because  the  weight  of  the  building  rests  on 
him. 

We  must  further  observe,  that  the  Prophet  introduces 
God  as  the  speaker,  for  he  alone  forms  and  plans  his  own 
Church,  as  it  is  said  in  Psalm  Ixxviii.  69,  that  his  hand  had 
founded  Sion.  He,  indeed,  employs  the  labour  and  ministry 
of  men  in  building  it  ;  but  this  is  not  inconsistent  with  the 
truth  that  it  is  his  own  work.  Christ,  then,  is  the  founda- 
tion of  our  salvation,  because  he  has  been  ordained  for  this 
end  by  the  Father. 

And  he  says  iJi  Sion,  because  there  God's  spiritual  temple 
was  to  have  its  beginning.  That  our  faith,  therefore,  may 
firmly  rest  on  Christ,  Ave  must  come  to  the  Law  and  to  the 
Prophets.  For  though  this  stone  extends  to  the  extreme 
parts  of  the  world,  it  was  yet  necessary  for  it  to  be  located 
first  in  Sion,  for  there  at  that  time  was  the  seat  of  the 
Church.  But  it  is  said  to  have  been  then  set,  when  the 
Father  revealed  him  for  the  puipose  of  restoring  his  Church. 
In  short,  we  must  hold  this,  that  those  only  rest  on  Christ, 
who  keep  the  unity  of  the  Cliurch,  for  he  is  not  set  as  a 
foundation-stone  except  in  Sion.  As  fron)  Sion  the  Church 
went  forth,  which  is  now  everywhere  spread,  so  also  from 
Sion  our  faith  has  derived  its  beginning,  as  Isaiah  says, 
"From  Sion  shall  go  forth  the  law,  and  the  word  of  the 


CHAP.  II.  7.  THE  FIRST  EPISTLE  OF  PETER.  69 

Lord  from  Jorusaleni."  (Isa.  ii.  8.)  Corresponding  with 
this  is  what  is  said  in  the  Psalms,  "  The  sceptre  of  thy 
power  will  the  Lord  send  forth  from  Sion."     (Ps.  ex.  2.) 

He  that  helieveth.  The  Prophet  does  not  say  in  him,  but 
declares  generally,  "  He  that  helieveth  shall  not  make 
haste."  As,  however,  there  is  no  doubt  but  that  God  sets 
forth  Christ  there  as  the  object  of  our  faith,  the  faith  of 
which  the  Prophet  speaks  must  look  on  him  alone.  And, 
doubtless,  no  one  can  rightly  believe,  but  he  who  is  fully 
convinced  that  in  Christ  he  ought  wholly  to  trust. 

But  the  words  of  the  Prophet  may  be  taken  in  two  ways, 
cither  as  a  promise  or  as  an  exhortation.  The  future  time 
is  referred  to,  "  He  shall  not  make  haste  ;"  but  in  Hebrew 
the  future  is  often  to  be  taken  for  an  imperative,  "  Let  him 
not  make  haste.''  Thus  the  meaning  would  be,  "  Be  ye  not 
moved  in  your  minds,  but  quietly  entertain  your  desires, 
and  check  your  feelings,  until  the  Lord  will  be  pleased  to 
fulfil  his  promise."  So  he  says  in  another  place,  "  In  silence 
and  in  quietness  shall  be  your  strength,"  (Isaiah  xxx.  15.) 
But  as  the  other  reading  seems  to  come  nearer  to  Peter's 
interpretation,  I  give  it  the  preference.  Then  the  sense 
would  not  be  unsuitable,  "He  who  helieveth  shall  not  waver" 
or  vacillate  ;  for  he  has  a  firm  and  permanent  foundation. 
And  it  is  a  valuable  truth,  that  rel^nng  on  Christ,  we  are 
beyond  the  danger  of  falling.  Moreover,  to  be  ashamed 
(pudejieri)  means  the  same  thing.  Peter  has  retained  the 
real  sense  of  the  Prophet,  though  he  has  followed  the  Greek 
version.^ 

7.  Uiito  you  therefore  which  believe.  God  having  pro- 
nounced Christ  to  be  a  precious  and  a  chosen  stone,  Peter 
draws  the  inference  that  he  is  so  to  us.  For,  no  doubt, 
Christ  is  there  described  such  as  we  apprehend  him  by  faith, 
and  such  as  he  proves  himself  to  be  by  real  evidences.  We 
ought,  then,  carefully  to  notice  this  inference  :  Christ  is  a 

'  As  to  tliis  verb  he  has,  but  in  the  previous  parts  he  comes  nearer  to 
the  Hebrew  than  to  the  Sept.  Paul  quotes  this  sentence  twice,  Rom.  ix. 
33;  X.  11,  and  follows  tlie  Sept.  as  Peter  does.  Indeed,  the  difference 
between  t^'Tl'',  he  shall  make  haste,  and  l^y,  he  shall  be  ashamed,  is  very 
small ;  and  fiu'ther,  the  former  verb  admits  of  a  similar  meaning  ^\ith  the 
latter —^cZ. 


70  COMMENTARIES  ON  CHAP.  II.  7. 

precious  stone  in  the  sight  of  God  ;  then  he  is  such  to  the 
faithful.  It  is  faitli  alone  which  reveals  to  us  the  value  and 
excellency  of  Christ. 

But  as  the  design  of  the  Apostle  was  to  obviate  the  offence 
which  the  multitude  of  the  ungodly  creates,  he  immediately 
adds  another  clause  respecting  the  unbelieving,  that  by 
rejecting  Christ,  they  do  not  take  away  the  honour  granted 
him  by  the  Father.  For  this  purpose  a  verse  in  Ps.  cxviii. 
22,  is  quoted,  that  the  stone  which  the  builders  rejected,  is 
become,  nevertheless,  the  head  of  the  corner.  It  hence  fol- 
lows, that  Christ,  though  opposed  by  his  enemies,  yet  con- 
tinues in  that  dignity  to  which  he  has  been  appointed  by  the 
Father.  But  we  must  take  notice  of  the  two  things  here 
said, — the  first  is,  that  Christ  was  rejected  by  those  who  bore 
rule  in  the  Church  of  God  ;  and  the  other,  that  their  efforts 
were  all  in  vain,  because  necessarily  fulfilled  must  have  been 
what  God  had  decreed,  that  is,  that  he,  as  the  corner-stone, 
should  sustain  the  edifice. 

Moreover,  that  this  passage  ought  properly  to  be  under- 
stood of  Christ,  not  only  the  Holy  Spirit  is  a  witness,  and 
Christ  himself,  who  has  thus  explained  it,  (Matt.  xxi.  42  ;) 
but  it  appears  also  evident  from  this,  that  it  was  thus  com- 
monly understood  before  Christ  came  into  the  world  ;  nor  is 
there  a  doubt  but  this  exposition  had  been  delivered  as  it 
were  from  hand  to  hand  from  the  fathers.  We  hence  see 
that  this  was,  as  it  were,  a  common  saying  even  among  chil- 
dren respecting  the  Messiah.  I  shall,  therefore,  no  longer 
discuss  this  point.  We  may  take  it  as  granted,  that  David 
was  thus  rejected  by  his  own  age,  that  he  might  typify 
Christ. 

Let  us  now,  then,  return  to  the  first  clause :  Christ  was 
rejected  by  the  builders.  This  was  first  shadowed  forth  in 
David  ;  for  they  who  Avere  in  power  counted  him  as  con- 
demned and  lost.  The  same  was  fulfilled  in  Christ ;  for  they 
who  ruled  in  the  Church,  rejected  him  as  far  as  they  could. 
It  might  have  greatly  distuibed  the  weak,  when  they  saw 
that  Christ's  enemies  were  so  many,  even  the  priests,  the 
elders,  and  teachers,  in  whom  alone  the  Church  was  con- 
spicuously seen.      In  order  to  remove  this  offence,  Peter 


CHAP.  II.  7.  THE  FIRST  EPISTLE  OF  PETER.  71 

reminded  the  faithful  that  this  very  thing  had  been  pre- 
dicted by  David.  He  especially  addressed  the  Jews,  to  whom 
this  properly  applied  ;  at  the  same  time,  this  admonition  is 
very  useful  at  this  day.  For  they  who  arrogate  to  them- 
selves the  first  place  of  authority  in  the  Church,  are  Christ's 
most  inveterate  enemies,  and  with  diabolical  fury  persecute 
his  Gospel. 

The  Pope  calls  himself  the  vicar  of  Christ,  and  yet  we 
know  how  fiercely  he  opposes  him.  This  spectacle  frightens 
the  simple  and  ignorant.  Why  is  this  ?  even  because  they 
consider  not  that  wliat  David  has  predicted  happens  now. 
Let  us,  then,  remember  that  not  those  only  were  by  this  pro- 
phecy warned  who  saw  Christ  rejected  by  tlie  Scribes  and 
Pharisees  ;  but  that  we  are  also  by  it  fortified  against  daily 
offences,  which  might  otherwise  upset  our  faith.  Whenever 
then,  we  see  those  who  glory  in  the  title  of  prelates,  rising 
up  against  Christ,  let  it  come  to  our  minds,  that  the  stone  is 
rejected  by  the  builders,  according  to  the  prediction  of  David. 
And  as  the  metaphor  of  building  is  common,  when  political 
or  spiritual  government  is  spoken  of,  so  David  calls  them 
builders,  to  whom  is  committed  the  care  and  power  of 
governing  ;  not  because  they  build  rightly,  but  because  they 
have  the  name  of  builders,  and  possess  the  ordinary  power. 
It  hence  follows,  that  those  in  office  are  not  always  God's 
true  and  faithful  ministers.  It  is,  therefore,  extremely  ridi- 
culous in  the  Pope  and  his  followers  to  arrogate  to  them- 
selves supreme  and  indubitable  authority  on  this  sole  pre- 
tence, that  they  are  the  ordinary  governors  of  the  Church. 
In  the  first  place,  their  vocation  to  govern  the  Church  is  in 
no  way  more  just  or  more  legitimate  than  that  of  Helioga- 
balus  to  govern  the  empire.  But  though  we  should  allow 
them  what  they  unblushingly  claim,  that  they  are  rightly 
called,  yet  we  see  what  David  declares  respecting  the  ordi- 
nary rulers  of  the  Church,  that  they  rejected  Christ,  so  that 
they  built  a  stye  for  swine  rather  than  a  temple  for  God. 
Tlie  other  part  follows,  that  all  the  great,  proud  of  their 
power  and  dignity,  shall  not  prevail,  so  that  Christ  should 
not  continue  in  his  own  place. 

And  a  stone  of  stumbling.     After  having  comforted  the 


72  COMMENTARIES  ON  CHAP.  II.  8. 

faithful,  that  they  would  have  in  Clirist  a  firm  and  perma- 
nent foundation,  though  the  greater  part,  and  even  the  cliief 
men,  allowed  him  no  place  in  the  building,  he  now  denounces 
the  punishment  which  awaits  all  the  unbelieving,  in  order 
that  they  might  be  terrified  by  their  example.  For  this 
purpose  he  quotes  the  testimony  of  Isaiah  (viii.  14.)  The 
Prophet  there  declares  that  the  Lord  would  be  to  the  Jews 
a  stone  of  stumbling  and  rock  of  offence.  This  properly 
refers  to  Christ,  as  it  may  be  seen  from  the  context ;  and 
Paul  applies  it  to  Christ,  (Rom.  ix.  32.)  For  in  him  the 
God  of  hosts  has  plainly  manifested  himself 

Here,  then,  the  terrible  vengeance  of  God  is  denounced  on 
all  the  ungodly,  because  Christ  would  be  to  them  an  offence 
and  a  stumbling,  inasmuch  as  they  refused  to  make  him 
their  foundation.  For  as  the  firmness  and  stability  of  Christ 
is  such  that  it  can  sustain  all  who  by  faith  recumb  on  him  ; 
so  his  hardness  is  so  great  that  it  will  break  and  tear  in 
pieces  all  who  resist  him.  For  there  is  no  medium  between 
these  two  things, — we  must  either  build  on  him,  or  be  dashed 
against  him.' 

8.  Which  stumble  at  the  word.  He  points  out  here  the 
manner  in  which  Christ  becomes  a  stumbling,  even  when 
men  perversely  oppose  the  word  of  God.  This  the  Jews 
did  ;  for  though  they  professed  themselves  willing  to  receive 
the  Messiah,  yet  they  furiously  rejected  him  when  presented 
to  them  by  God.  The  Papists  do  the  same  in  the  present 
day  ;  they  worship  only  the  name  of  Christ,  while  they  can- 
not endure  the  doctrine  of  the  Gospel.  Here  Peter  intimates 
that  all  who  receive  not  Christ  as  revealed  in  the  Gospel, 
are  adversaries  to  God,  and  resist  his  word,  and  also  that 

'  There  are  in  this  verse  two  quotations,  one  from  Ps.  cxviii.  22,  and 
the  other  from  Isa.  viii.  14.  Tliat  from  tlie  Psahns  is  literally  the  Sept., 
and  is  the  same  as  quoted  in  Matt.  xxi.  42;  Mark  xii.  10;  and  Luke  xx. 
17.  In  all  these  instances  it  is  X/Vav,  and  not  xl^oi,  according  to  the  He- 
brew. It  is  therefore  necessary  to  consider  xara,  as  to.  or,  with  respect  to, 
as  understood,  a  thing  not  unconunon  in  Greek.  With  regard  to  ri  Ti/uh, 
a  noun  for  an  adjective,  it  refers  to  the  stone,  or  to  liim,  in  the  preceding 
verse  ;  but  as  the  metaplior  of  stone  is  still  continued  in  this  verse,  it  is 
better  to  retain  it  here,  "  it  is  precious,"  that  is,  the  stone  ;  and  especially 
as  Christ  is  represented  before,  in  verse  4,  as  a  stone  "  precious"  in  the 
sight  of  God.— Ed. 


CHAP.  II.  8.  THE  FIRST  EPISTLE  OF  PETER.  73 

Clirist  is  to  none  for  destruction,  but  to  those  who,  througli 
headstrong  wickedness  and  obstinacy,  rusli  against  the  word 
of  God. 

And  this  is  especially  what  deserves  to  be  noticed,  lest 
our  fault  should  be  imputed  to  Christ  ;  for,  as  he  has  been 
given  to  us  as  a  foundation,  it  is  as  it  were  an  accidental 
thing  that  he  becomes  a  rock  of  offence.  In  short,  his  pro- 
per office  is  to  prepare  us  for  a  spiritual  temple  to  God  ;  but 
it  is  the  fault  of  men  tliat  they  stumble  at  him,  even  because 
unbelief  leads  men  to  contend  with  God.  Hence  Peter,  in 
order  to  set  forth  the  character  of  the  conflict,  said  that  they 
were  the  unbelieving. 

Whereunto  also  they  were  appointed,  or,  to  which  they 
had  been  ordained.  This  passage  may  be  explained  in  two 
ways.  It  is,  indeed,  certain  that  Peter  spoke  of  the  Jews  ; 
and  the  common  interpretation  is,  that  they  were  appointed 
to  believe,  for  the  promise  of  salvation  was  destined  for 
them.  But  the  other  sense  is  equally  suitable,  that  they 
had  been  appointed  to  unbelief;  as  Pharaoh  is  said  to  have 
been  set  up  for  this  end,  that  he  might  resist  God,  and  all 
the  reprobate  are  destined  for  the  same  purpose.  And  wliat 
inclines  me  to  this  meaning  is  tlie  particle  /cat  (also)  which 
is  put  in.^  If,  however,  the  first  view  be  preferred,  then  it 
is  a  vehement  upbraiding  ;  for  Peter  does  hence  enhance 
the  sin  of  unbelief  in  the  people  who  had  been  chosen  by 
God,  because  they  I'ejected  the  salvation  that  had  been 
peculiarly  ordained  for  tliem.  And  no  doubt  this  circum- 
stance rendered  them  doubly  inexcusable,  that  having  been 
called  in  preference  to  others,  they  had  refused  to  hear  God. 

^  The  most  obvioiis  meaning  is,  to  consider  the  phrase,  "  who  stumble 
at  the  word,"  as  the  antecedent  to  £-',-  »,  "to  which  :"  they  being  disobe- 
dient or  unbelieving  were  destined  to  stumble  at  the  word,  and  thereby  to 
fall  and  to  be  broken.  (Isa.  viii.  14,  15.)  To  the  believing  it  was  pre- 
cious, but  to  the  unbelieving  it  became  the  stone  of  stumbling ;  and  this 
stumbling  is  a  judgment  to  which  all  the  unpersuaded  (literally)  or  the 
unbelieving,  are  destined.     1  would  render  the  two  versos  thus,— 

"  To  you  then  who  believe  it  is  precious ;  but  to  the  unbelieving  {with 
regard  to  the  stone  which  the  bviilders  have  rejected,  the  same  which  has 
become  the  head  of  the  corner)  even  a  stone  of  stumbling  and  rock  of 
offence  ;  that  is,  to  those  who  stumble  at  the  word,  being  unbelieving  ;  to 
which  also  they  have  been  appointed  :"  that  is,  according  to  the  testimony 
of  Scripture. — Ed. 


74  COMMENTARIES  ON  CHAP.  II.  9. 

But,  by  saying  that  they  were  appointed  to  believe,  he  refers 
only  to  their  outward  call,  even  according  to  the  covenant 
which  God  had  made  generally  with  the  whole  nation.  At 
the  same  time  their  ingratitude,  as  it  has  been  said,  was 
suiSciently  proved,  when  they  rejected  the  word  preached 
to  them. 

9.  But  ye  are  a  chosen  genera-  9.  Vos  autem  genus  electum, 
tion,  a  royal  priesthood,  an  holy  regale  sacerdotium,  gens  sancta, 
nation,  a  peculiar  people  ;  that  ye  populus  in  acquisitionem,  ut  virtu- 
should  shew  forth  the  praises  of  him  tes  enarretis  ejus  qui  vos  ex  tene- 
who  hath  called  you  out  of  darkness  bris  vocavit  in  adniirabile  lumen 
into  his  marvellous  light :  suum  : 

10.  Which  in  time  past  were  not  10.  Qui  aliquando  non  populus, 
a  people,  but  are  now  the  people  of  nimc  autem  populus  Dei,  qui  non 
God :  which  had  not  obtained  mercy,  consequuti  eratis  misericordiani, 
but  now  have  obtained  mercy.  nunc  misericordiam  consequuti  estis. 

9.  But  ye  are  a  chosen  generation,  or  race.  He  again 
separates  them  from  the  unbelieving,  lest  driven  by  their 
example  (as  it  is  often  the  case)  they  should  fall  away  from 
the  faith.  As,  then,  it  is  unreasonable  that  those  whom 
God  has  separated  from  the  world,  should  mix  themselves 
with  the  ungodly,  Peter  here  reminds  tlie  faithful  to  what 
great  honour  they  had  been  raised,  and  also  to  what  purpose 
they  had  been  called.  But  with  the  same  high  titles  which 
he  confers  on  them,  Moses  honoured  the  ancient  people, 
(Ex.  xix.  6  ;)  but  the  Apostle's  object  was  to  shew  that  they 
had  recovered  again,  through  Christ,  the  great  dignity  and 
lionour  from  which  they  had  fallen.  It  is  at  the  same  time 
true,  that  God  gave  to  the  fathers  an  earthly  taste  only  of 
these  blessings,  and  that  they  are  really  given  in  Christ. 
^The  meaning  then  is,  as  though  he  had  said,  "  Moses 
called  formerly  your  fathers  a  holy  nation,  a  priestly  king- 
dom, and  God's  peculiar  people :  all  tliese  high  titles  do  now 
far  more  justly  belong  tq_you  ;  therefore  you  ought  to  be- 
ware lest  your  unbelief  should  rob  you  of  them.'/ 

In  the  meantime,  however,  as  the  greater  part  of  the 
nation  was  unbelieving,  the  Apostle  indij-ejctly  sets  the 
believing  Jews  in  opposition  to  all  the  rest,  though  they 
exceeded  them  in  number,  as  though  he  had  said,  that  those 
*^"^ZJ?'_??l§Jll^~^^i^ArJ^'^_^^f  Abraham,  who_bel]eved  in  Christ, 
and  that  they  only  retained  possession  of  all  the  blessings 


CHAP.  II.  9.  THE  FIRST  EPISTLE  OF  PETER.  7o 


which  God  had  bj  a  singular  privilege  bestowed  on  the 
whole  natToh. 

^He  calls  them  a  chosen  race,  because  God,  passing  by 
others,  adopted  them  as  it  were  in  a  special  manner.  They 
were  also  a  holy  nation  ;  for  God  had  consecrated  them  to 
himself,  and  destined  that  they  shoukl  lead  a  pure  and  holy 
life.  He  further  calls  them  a  peculiar  people,  or,  a  people 
for  acquisition,  that  they  might  be  to  him  a  peculiar  posses- 
sion or  inheritance  ;  for  I  take  the  words  simply  in  this 
sense,  that  the  Lord  hath  called  us,  that  he  might  possess 
us  as  his  own,  and  devoted  to  him.  This  meaning  is  proved 
by  the  words  of  Moses,  "  If  ye  keep  my  covenant,  ye  shall 
be  to  me  a  peculiar  treasure  bej-ond  all  other  nations." 
(Ex.  xix.  5.V 

/TTliere  is  in  the  royal  priesthood  a  striking  inversion  of 
the  wol^s  ofMoses  ;  Tor  he  says,  "  a  priesfly  kingdom,''  but 
the  same  thing  is  meant.  So  what  Peter  intimated  was 
this,  ''  Moses  called  your  fathers  a  sacred  kingdom,  because 
the  whole  people  enjoyed  as  it  were  a  royal  liberty,  and  from 
their  body  were  chosen  the  priests  ;  both  dignities  were 
therefore  joined  together  :  but  now  ye  are  royal  priests,  and, 
indeed,  in  a  more  excellent  way,  because  ye  are,  each  of  you, 
consecrated  in  Christ,  tliat  ye  may  be  the  associates  of  his 
kingdom,  and  partakers  of  his  priesthood.  Though,  then, ' 
the  fathers  had  something  like  to  what  you  have,  yet  ye  far 
excel  them.  For  after  the  wall  of  partition  has  been  pulled 
down  by  Christ,  we  are  now  gathered  from  every  nation,  and 
the  Lord  bestows  tliese  high  titles  on  all  whom  he  makes 

his  people. 'X 

There  is  further,  as  to  these  benefits,  a  contrast  between 
us  and  the  rest  of  mankind,  to  be  considered  :  and  hence  it 
appears  more  fully  how  incomparable  is  God's  goodness 
towards  us  ;  for  he  sanctifies  us,  who  are  by  nature  pol- 
luted ;  lie  chose  us,  when  he  could  find  nothing  in  us  but 
filth  and  vileness  ;  he  makes  his  peculiar  possession  from 
worthless  dregs  ;  he  confers  the  honour  of  the  pi  iesthood  on 
the  profane  ;  he  brings  the  vassals  of  Satan,  of  sin,  and  of 
death,  to  the  enjoyment  of  royal  liberty. 

That  ye  should   shew  forth,    or   declare.      He  carefully 


76  COMMENTARIES  ON  CHAP.  II.  ]  0. 

points  out  tlie  end  of  our  calling,  that  he  might  stimulate 
us  to  give  the  gloiy  to  God.  And  the  sum  of  what  he  says 
is,  that  God  has  favoured  us  with  these  immense  benefits 
and  constantly  manifests  tliem,  that  his  glory  might  by  us 
be  made  known  :  for  by  praises,  or  virtues,  he  understands 
wisdom,  goodness,  power,  righteousness,  and  everything  else, 
in  which  the  glory  of  God  shines  forth.  And  further,  it  be- 
hoves us  to  declare  these  virtues  or  excellencies  not  only  by 
our  tongue,  but  also  by  our  whole  life.  This  doctrine  ought 
to  be  a  subject  of  daily  meditation,  and  it  ought  to  be  con- 
tinually remembered  by  us,  that  all  God's  blessings  with 
which  he  favours  us  are  intended  for  this  end,  that  his  glory 
may  be  proclaimed  by  us. 

We  must  also  notice  what  he  says,  that  we  have  been 
called  out  of  darkness  into  God's  marvellous  or  wonderful 
light  ;  for  by  these  words  he  amplifies  the  greatness  of 
divine  grace.  If  the  Lord  had  given  us  light  while  we  were 
seeking  it,  it  would  have  been  a  favour  ;  but  it  was  a  much 
greater  favour,  to  draw  us  out  of  the  labyrinth  of  ignorance 
and  the  abyss  of  darkness.  We  ought  hence  to  learn  what 
is  man's  condition,  before  he  is  translated  into  the  kingdom 
of  God.  And  this  is  what  Isaiah  says,  "  Darkness  shall 
cover  the  earth,  and  gross  darkness  the  people ;  but  over 
thee  shall  the  Lord  be  seen,  and  his  glory  shall  in  thee 
shine  forth."  (Isa.  Ix.  2.)  And  truly  we  cannot  be  other- 
wise than  sunk  in  darkness,  after  having  departed  from  God, 
our  only  light.  See  more  at  large  on  this  subject  in  the 
second  chapter  of  the  Epistle  to  the  Ephesians. 

10.  Which  in  time  past  were  not  a  people.  He  brings  for 
confirmation  a  passage  from  Hosea,  and  well  accommodates 
it  to  his  own  purpose.  For  Hosea,  after  having  in  God's 
name  declared  that  the  Jews  were  repudiated,  gives  them  a 
hope  of  a  future  restoration.  Peter  reminds  us  that  this 
was  fulfilled  in  his  own  age  ;  for  the  Jews  were  scattered 
here  and  there,  as  the  torn  members  of  a  body ;  nay,  they 
seemed  to  be  no  longer  God's  people,  no  worship  remained 
among  them,  they  were  become  entangled  in  the  corruptions 
of  the  lieathens  ;  it  could  not  then  be  said  otherwise  of 
them,  but   that  they  were  repudiated  by  the  Lord.     But 


CHAP.  II.  11.  THE  FIRST  EPISTLE  OF  PETER.  77 

when  they  are  gathered  in  Christ,  from  no  people  they  really 
become  the  people  of  God.  Paul,  in  Rom.  ix.  26,  applies 
also  tliis  prophecy  to  the  Gentiles,  and  not  without  reason  ; 
for  from  the  time  the  Lord's  covenant  was  broken,  from 
which  alone  the  Jews  derived  their  superiority,  tliey  were 
put  on  a  level  with  the  Gentiles.  It  hence  follows,  that 
what  God  had  promised,  to  make  a  people  of  no  people,  be- 
longs in  common  to  both. 

Which  had  not  obtained  mercy.  This  was  added  by  the 
Prophet,  in  order  that  the  gratuitous  covenant  of  God,  by 
which  he  takes  them  to  be  his  people,  might  be  more  clearly 
set  forth  ;  as  though  he  had  said,  "  There  is  no  other  reason 
why  the  Lord  counts  us  his  people,  except  that  he,  having 
mercy  on  us,  graciously  adopts  us.''  It  is  then  God's  gra- 
tuitous goodness,  which  makes  of  no  people  a  people  to  God, 
and  reconciles  the  alienated. 1 

11.  D early  beloved,  I  beseech  yo If,  11.  Amici,  adhortor  vos  tanquam 
as  strangers  and  pilgrims,  abbtain  inquilinos  et  peregrines,  ut  absti- 
from  fleshly  lusts,  which  war  against  neatis  a  carnalibus  desideriis,  qnee 
the  soul ;  militant  adversus  animam  ; 

12.  Having  yoiu-  conversation  12.  Conversationem  vestram  in- 
honest  among  the  Gentiles  ;  that,  ter  gentes  bonam  habentes,  ut  in 
whereas  they  speak  against  you  as  quo  detrahimt  de  vobis  tanquam 
evil-doers,  they  may,  by  your  good  maleficis,  ex  bonis  operibus  festi- 
Avorks,  which  they  shall  behold,  glo-  mantes  {yd,  considerantes)  glorifi- 
rify  God  in  the  day  of  visitation.  cent  Deum  in  die  visitaiionis. 

11.  As  strangers,  or  sojourners.  There  are  two  parts  to 
this  exhortation, — that  their  souls  were  to  be  free  within 
from  wicked  and  vicious  lusts  ;  and  also,  that  they  were  to 
live  honestly  among  men,  and  by  the  example  of  a  good  life 
not  only  to  confirm  the  godly,  but  also  to  gain  over  the  un- 
believing to  God. 

And  first,  to  call  them  away  from  the  indulgence  of  carnal 
lusts,  he  employs  this  argument,  that  they  were  sojourners 
and  strangers.     And  he   so  calls   them,   not   because  they 

1  This  verse  is  a  quotation  from  Hos.  ii.  23,  only  the  two  clauses  are 
inverted.  The  Siime  is  quoted  by  Paul  in  Kdm.  ix.  25,  in  tbe  same  in- 
verted form,  and  with  this  differtnce,  that  Pcttr  follows  the  Hebrew,  and 
Paul  the  Septuagint.  The  Hebrew  is.  "  I  \\\\\  have  mercy  upon  her  that 
had  not  obtained  mercy;"  but  according  to  the  fcrcptuagint,  '•  I  will  love 
her  that  had  not  been  loved."  The  meaning  is  the  same,  thciigh  the 
words  are  difierent.— 7i''f. 


78  COMMENTARIES  ON  CHAP.  II.  12. 

were  banished  from  their  country,  and  scattered  into  various 
lands,  but  because  the  children  of  God,  wherever  they  may 
be,  are  only  guests  in  this  world.  In  the  former  sense,  in- 
deed, he  called  them  sojourners  at  the  beginning  of  the 
Epistle,  as  it  appears  from  the  context ;  but  what  he  says 
here  is  common  to  tliem  all.  For  the  lusts  of  the  flesh  hold 
us  entangled,  when  in  our  minds  we  dwell  in  the  world,  and 
think  not  that  heaven  is  our  country ;  but  when  we  pass  as 
strangers  through  this  life,  we  are  not  in  bondage  to  the 
flesh. 

By  the  lusts  or  desires  of  the  flesh  he  means  not  only  those 
gross  concupiscences  which  we  have  in  common  with  ani- 
mals, as  the  Sophists  hold,  but  also  all  those  sinful  passions 
and  affections  of  the  soul,  to  which  we  are  by  nature  guided 
and  led.  For  it  is  certain  that  eveiy  thought  of  the  flesh, 
that  is,  of  unrenewed  nature,  is  enmity  against  God.  (Rom. 
viii.  7.) 

Which  war  against  the  soul.  Here  is  another  argument, 
that  they  could  not  comply  with  the  desires  of  the  flesh, 
except  to  their  own  ruin.  For  he  refers  not  here  to  the 
contest  described  by  Paul  in  the  seventh  chapter  of  Romans, 
and  in  the  fifth  of  the  Galatians,  as  he  makes  the  soul  to  be 
an  antagonist  to  the  flesh  :  but  what  he  says  here  is,  that 
the  desires  of  the  flesh,  whenever  the  soul  consents  to  them, 
lead  to  perdition.  He  proves  our  carelessness  in  this  respect, 
that  while  we  anxiously  shun  enemies  from  whom  we  appre- 
hend danger  to  the  body,  we  willingly  allow  enemies  hurtful 
to  the  soul  to  destroy  us  ;  nay,  we  as  it  were  stretch  forth 
our  neck  to  them. 

12.  Your  conversation.  The  second  part  of  the  exhorta- 
tion is,  that  they  were  to  conduct  themselves  honestly 
towards  men.  What,  indeed,  precedes  this  in  order  is,  that 
their  minds  should  be  cleansed  before  God  ;  but  a  regard 
should  also  be  had  to  men,  lest  we  should  become  a  hin- 
drance to  them.  And  he  expressly  says  among  the  Gentiles  ; 
for  the  Jews  were  not  only  hated  everywhere,  but  were  also 
almost  abhorred.  The  more  carefully,  therefore,  ought  they 
to  have  laboured  to  wipe  off  the  odium  and  infamy  attached 
to  their  name  by  a  holy  life  and  a  well-regulated  con- 


CHAP.  II.  13.  THE  FIRST  EPISTLE  OF  PETER.  79 

duct.^  For  that  admonition  of  Paul  ought  to  be  attended  to, 
"To  give  no  occasion  to  tliose  who  seek  occasion."  There- 
fore the  evil  speakings  and  the  wicked  insinuations  of  tlie 
ungodly  ought  to  stimulate  us  to  lead  an  upright  life  ;  for 
it  is  no  time  for  living  listlessly  and  securely,  when  tliey 
sharply  watch  us  in  order  to  find  out  whatever  we  do  amiss. 
That  they — may  glorify  God.  He  intimates  that  we  ought 
thus  to  strive,  not  for  our  own  sake,  that  men  may  think 
and  speak  well  of  us  ;  but  that  we  may  glorify  God,  as 
Christ  also  teaches  us.  And  Peter  shews  how  this  would  be 
effected,  even  that  the  unbelieving,  led  by  our  good  works, 
would  become  obedient  to  God,  and  thus  by  their  own  con- 
version give  glory  to  him  ;  for  this  he  intimates  by  the 
words,  in  the  day  of  visitation.  I  know  that  some  refer  this 
to  the  last  coming  of  Christ ;  but  I  take  it  otherwise,  even 
that  God  employs  the  holy  and  honest  life  of  his  people,  as 
a  preparation,  to  bring  back  the  Avandering  to  the  right  way. 
For  it  is  the  beginning  of  our  conversion,  when  God  is 
pleased  to  look  on  us  with  a  paternal  eye  ;  but  when  his 
face  is  turned  away  from  us,  we  perish.  Hence  the  day  of 
visitation  may  justly  be  said  to  be  the  time  when  he  invites 
us  to  himself. 

13.  Submit  yourselves  to  every  13.  Subditi  ergo  estote  omni 
ordinance  of  man  for  the  Lords  humanse  ordination!  propter  Domi- 
sake :  whether  it  be  to  the  king,  as  nmn ;  sive  regi  tanquam  superemi- 
sujjreme ;  nenti ; 

14.  Or  unto  governors,  as  unto  14.  Sive  prresidibus,  tanquam  iis 
them  that  are  sent  by  him  for  the  qui  per  ipsum  mittuntur,  in  vindic- 
punishment  of  evil-doers,  and  for  tam  quidem  malefieorum,  laudem 
the  praise  of  them  that  do  well.  vero  bene  agentium. 

15.  For  so  is  the  will  of  God,  15.  Sic  enim  est  voluntas  Dei, 
that  with  well-doing  ye  may  put  to  ut  benefaciendo  obstruatis  ignoran- 
silence  the  ignorance  of  foolish  men :  tiam  stultorum  hominum  : 

16.  As  free,  and  not  using  your  16.  Ut  liberi,  et  non  quasi  prte- 
liberty  for  a  cloak  of  maliciousness,  textum  habentes  malitise,  liberta- 
but  as  the  servants  of  God.  tem  ;  sed  tanquam  servi  Dei. 

13.  Submit  yourselves.  He  now  comes  to  j)articular  ex- 
hortations :  and  as  obedience  with  regard  to  magistrates  is 
a  part  of  honest  or  good  conversation,  he  draws  this  infer- 

>  Neither  "  conversation"  nor  "  honest"  are  suitable  words.  It  is  diffi- 
cult to  find  a  proper  word  in  English  for  a^nnrT^oiph,  which  means  deport- 
ment, behaviour,  carriage,  conduct,  manner  of  life  :  perhaps  life  would  be 
the  best  word,  "  Having  your  life  good  among  the  Gentiles ;"  that  is, 
morally  good  (xaxiiv)  right,  or  upright. — Ed. 


80  COMMENTARIES  ON  CHAP.  II.  13. 

ence  as  to  their  duty,  "  Submit  yourselves,"  or,  Be  ye  sub- 
ject ;  for  by  refusing-  the  yoke  of  government,  tliey  would 
have  given  to  the  Gentiles  no  small  occasion  for  reproaching 
them.  And,  indeed,  the  Jews  were  especially  hated  and 
counted  infamous  for  this  reason,  because  they  were  re- 
garded on  account  of  their  perverseness  as  ungovernable. 
And  as  the  commotions  which  tliey  raised  up  in  the  pro- 
vinces, were  causes  of  great  calamities,  so  that  every  one  of 
a  quiet  and  peaceable  disposition  dreaded  them  as  the 
plague, — tliis  was  the  reason  that  induced  Peter  to  speak  so 
strongly  on  subjection.  Besides,  many  thought  the  gospel 
was  a  proclamation  of  such  liberty,  that  every  one  might 
deem  himself  as  free  from  servitude.  It  seemed  an  un- 
worthy thing  that  God's  children  should  be  servants,  and 
that  the  heirs  of  the  world  should  not  have  a  free  posses- 
sion, no,  not  even  of  their  own  bodies..  Then  there  was 
another  trial, — All  the  magistrates  were  Christ's  adver- 
saries ;  and  they  used  their  own  authority,  so  that  no  repre- 
sentation of  God,  whicli  secures  the  chief  reverence,  appeared 
in  them.  We  now  perceive  the  design  of  Peter :  he  ex- 
horted the  Jews,  especially  for  these  reasons,  to  shew  respect 
to  the  civil  power. 

To  every  ordinance  of  man.  Some  render  the  words, 
"  to  every  creature  ;"  and  from  a  rendering  so  obscure  and 
ambiguous,  much  labour  has  been  taken  to  elicit  some 
meaning.  But  I  have  no  doubt  but  that  Peter  meant  to 
point  out  the  distinct  manner  in  which  God  governs  man- 
kind :  for  the  verb  Kril^eiv  in  Greek,  from  which  KTicra 
comes,  means  to  form  and  to  construct  a  building.  Suitable, 
then,  is  the  word  "  ordination  ;"  by  which  Peter  reminds  us, 
that  God  the  maker  of  the  world  has  not  left  the  human 
race  in  a  state  of  confusion,  that  they  might  live  after  the 
manner  of  beasts,  but  as  it  were  in  a  building  regularly 
formed,  and  divided  into  several  compartments.  And  it  is 
called  a  human  ordination,  not  because  it  has  been  invented 
by  man,  but  because  a  mode  of  living,  well  arranged  and 
duly  ordered,  is  peculiar  to  men.-^ 

'  The  words  literally  are,  "  Submit  ye  to  every  human  creation  :"  but, 
as  Calvin  says,  the  Greek  verb  means  sometimes  to  form,  to  construct; 


CHAP.  II.  13.  THE  FIRST  EPISTLE  OF  PETER.  81 

Whether  it  he  to  the  king.  So  he  calls  Ca3sar,  as  I  think, 
whose  empire  extended  over  all  those  countries  mentioned 
at  the  beginning  of  the  Epistle.  For  though  "king"  was  a 
name  extremely  hated  by  the  Romans,  yet  it  was  in  use 
among  the  Greeks.  They,  indeed,  often  called  him  auto- 
crat, (avTOKpdropa  ;)  but  sometimes  he  was  also  called  by 
them  king,  (/SacrtXeu?.)  But  as  he  subjoins  a  reason,  that 
he  ought  to  be  obeyed  because  he  excelled,  or  was  eminent 
or  sui^reme,  there  is  no  comparison  made  between  Cffisar 
and  other  magistrates.  He  held,  indeed,  the  supreme 
power ;  but  that  eminence  which  Peter  extols,  is  common 
to  all  who  exercise  public  authority.  And  so  Paul,  in  Rom. 
xiii.  ],  extends  it  to  all  magistrates.  Now  the  meaning  is, 
that  obedience  is  due  to  all  who  rule,  because  they  have 
been  raised  to  that  honour  not  by  chance,  but  by  God's  pro- 
vidence. For  many  are  wont  to  inquire  too  scrupulously  by 
what  right  power  has  been  attained ;  but  we  ought  to  be 
satisfied  with  this  alone,  that  power  is  possessed  and  exer- 
cised. And  so  Paul  cuts  off  the  handle  of  useless  objections 
when  he  declares  that  there  is  no  power  but  from  God. 
And  for  this  reason  it  is  that  Scripture  so  often  says,  that 
it  is  God  who  girds  kings  with  a  sword,  who  raises  them  on 
high,  who  transfers  kingdoms  as  he  pleases. 

As  Peter  referred  especially  to  the  Roman  Emperor,  it 
was  necessary  to  add  this  admonition  ;  for  it  is  certain  that 
the  Romans  through  unjust  means  rather  than  in  a  legiti- 
mate way  penetrated  into  Asia  and  subdued  these  countries. 
Besides,  the  Caesars,  who  then  reigned,  had  possessed  them- 
selves of  the  monarchy  by  tyrannical  force.  Hence  Peter 
as  it  were  forbids  these  things  to  be  controverted,  for  ho 
shews  that  subjects  ought  to  obey  their  rulers  without  hesi- 

and  so  does  S°I3,  to  create,  in  Hebrew.  The  noun  may  hence  he  ren- 
dered "  mstitution,"  what  is  formed.  As  in  the  second  verse,  so  here,  the 
Apostle,  in  a  way  almost  peculiar  to  himself,  and  the  reverse  of  what  is 
commonly  done  in  Scripture,  uses  an  adjective  for  a  noun,  "  human"  for 
"of  man;"  and  he  does  the  same  in  chap.  iii.  7,  "the  womanish  weaker 
vessel,"  instead  of  "the  woman  (or  wife)  the  weaker  vessel."  We  may 
then  render  the  words,  "  Submit  ye  to  every  institution  of  man."  The 
reference  is  clearly  to  government.  The  ostensible  agent  in  the  for- 
mation of  all  governments  is  man  ;  but  God  is  the  ovcrrulcr  of  all 
things. — Ed. 


82  -  COMMENTARIES  ON  CHAP.  II,  l-l. 

tation,  because  they  are  not  made  eminent,  unless  elevated 
by  God's  hand. 

14.  Or  unto  governors,  or,  Whether  to  presidents.  He 
designates  every  kind  of  magistrates,  as  though  he  had  said, 
that  there  is  no  kind  of  government  to  which  we  ought  not 
to  submit.  Ho  confirms  this  by  saying  that  they  arc  God's 
ministers  ;  for  they  who  apply  him  to  the  king,  are  greatly 
mistaken.  There  is  then  a  common  reason,  which  extols 
the  authority  of  all  magistrates,  that  they  rule  by  the  com- 
mand of  God,  and  are  sent  by  him.  It  hence  follows  (as 
Paul  also  teaches  us)  that  they  resist  God,  who  do  not  obe- 
diently submit  to  a  power  ordained  by  him. 

For  the  punishment.  This  is  the  second  reason  why  it 
behoves  us  reverently  to  regard  and  to  respect  civil  autho- 
rity, and  that  is,  because  it  has  been  appointed  by  the  Lord 
for  the  common  good  of  mankind  ;  for  we  must  be  extremely 
barbarous  and  brutal,  if  the  public  good  is  not  regarded  by 
us.  This,  then,  in  short,  is  what  Peter  means,  that  since 
God  keeps  the  world  in  order  by  the  ministry  of  magistrates, 
all  they  who  despise  their  authority  are  enemies  to  man- 
kind. 

Now  he  assumes  these  two  things,  which  belong,  as  Plato 
says,  to  a  commonwealth,  that  is,  reward  to  the  good  and 
punishment  to  the  wicked  ;  for,  in  ancient  times,  not  only 
punishment  was  allotted  to  evil-doers,  but  also  rewards  to 
the  doers  of  good.  But  though  it  often  happens  that  honours 
are  not  rightly  distributed,  nor  rewards  given  to  the  deserv- 
ing, yet  it  is  an  honour,  not  to  be  despised,  that  the  good 
are  at  the  least  under  the  care  and  i^rotection  of  magistrates, 
that  they  are  not  exposed  to  the  violence  and  injuries  of 
the  ungodly,  that  they  live  more  quietly  under  laws  and 
better  retain  their  reputation,  than  if  every  one,  unrestrained, 
lived  as  he  pleased.  In  short,  it  is  a  singular  blessing  of 
God,  that  the  wicked  are  not  allowed  to  do  what  they  like. 

It  may,  however,  be  objected  here  and  said,  that  kings 
and  magistrates  often  abuse  their  i^ower,  and  exercise  tyran- 
nical cruelty  rather  than  justice.  Such  were  almost  all  the 
magistrates,  when  this  Epistle  was  written.  To  this  I 
answer,  that  tyrants  and  those  like  them,  do  not  produce 


CHAP.  II.  15.  THE  FIRST  EPISTLE  OF  PETER.  83 

such  effects  by  their  abuse,  but  that  the  ordinance  of  God 
ever  remains  in  force,  as  the  institution  of  marriage  is  not 
subverted  though  the  wife  and  the  liusband  were  to  act  in 
a  way  not  becoming  them.  However,  therefore,  men  may 
go  astray,  yet  the  end  fixed  by  God  cannot  be  changed. 

Were  any  one  again  to  object  and  say,  that  we  ought  not 
to  obey  princes  who,  as  far  as  tliey  can,  pervert  the  holy 
ordinance  of  God,  and  tlius  become  savage  wikl  beasts,  while 
magistrates  ought  to  bear  the  image  of  God.  My  reply  is 
this,  that  government  established  by  God  ought  to  be  so 
highly  valued  by  us,  as  to  honour  even  tyrants  when  in 
power.  Tliere  is  yet  another  reply  still  more  evident, — that 
there  has  never  been  a  tyranny,  (nor  can  one  be  imagined,) 
however  cruel  and  unbridled,  in  which  some  portion  of 
equity  has  not  appeared  ;  and  further,  some  kind  of  govern- 
ment, however  deformed  and  corrupt  it  may  be,  is  still  better 
and  more  beneficial  than  anarchy. 

15.  For  so  is  the  will  of  God.  He  returns  to  his  former 
doctrine,  lest  an  occasion  should  be  given  to  the  unbelieving 
to  speak  evil,  though  he  expresses  less  than  what  he  had 
said  before ;  for  he  says  only  that  the  mouths  of  the  foolish 
ought  to  be  stopped.  The  phrase  which  he  adopts,  "  to  stop 
up  ignorance,"  though  it  may  seem  harsh  on  account  of  its 
novelty,  does  not  yet  obscure  the  sense.^  For  he  not  only 
calls  the  unbelieving  foolish,  but  also  points  out  the  reason 
why  they  slandered,  even  because  they  were  ignorant  of  God. 
But  inasmuch  as  he  makes  the  unbelieving  to  be  without 
understanding  and  reason,  we  hence  conclude,  that  a  right 
understanding  cannot  exist  without  the  knowledge  of  God. 
How  much  soever,  then,  the  unbelieving  may  boast  of  their 
own  acuteness,  and  may  seem  to  themselves  to  be  wise  and 
prudent,  yet  the  Spirit  of  God  charges  them  with  folly,  in 
order  that  we  may  know  that,  apart  from  God,  we  cannot  be 
really  wise,  as  without  him  there  is  nothing  perfect. 

But  he  prescribes  the  way  in  which  the  evil-speaking  of 
the  unbelieving  is  to  be  restrained,  even  by  well-doing,  or, 

1  The  word  properly  means  to  muzzle ;  "  that  ye,  by  doing  good,  should 
muzzle  the  ignorance  of  foolish  men ;"  according  to  what  is  done  to  savage 
animals,  in  order  to  prevent  them  to  do  harm. — Ed. 


84  COMMENTARIES  ON  CHAP.  II.  16. 

by  doing  good.  In  this  expression  ho  indudes  all  the  duties 
of  humanity  and  kindness  which  we  ought  to  perform 
towards  our  neighbours.  And  in  these  is  included  obedience 
to  magistrates,  without  which  concord  among  men  cannot  be 
cultivated.  Were  any  one  to  object  and  say,  that  the  faith- 
ful can  never  be  so  careful  to  do  good,  but  that  they  will  be 
evil-spoken  of  by  the  unbelieving :  to  this  the  obvious  answer 
is,  that  the  Apostle  here  does  not  in  any  degree  exempt 
them  from  calumnies  and  reproaches  ;  but  he  means  that  no 
occasion  of  slandering  ought  to  be  given  to  the  unbelieving, 
however  much  they  may  desire  it.  And  lest  any  one  should 
further  object  and  say,  that  the  unbelieving  are  by  no 
means  worthy  of  so  much  regard  that  God's  children 
should  form  their  life  to  please  them,  Peter  expressly  re- 
minds us  that  w~e  are  bound  by  God's  command  to  shut  up 
their  mouths. 

16.  As  free.  This  is  said  by  way  of  anticipation,  that  he 
might  obviate  those  things  which  are  usually  objected  to 
with  regard  to  the  liberty  of  God's  children.  For  as  men 
are  naturally  ingenious  in  laying  hold  on  what  may  be  for 
their  advantage,  many,  at  the  commencement  of  the  Gospel, 
thought  themselves  free  to  live  only  for  themselves.  This 
doting  opinion,  then,  is  wdiat  Peter  corrects  ;  and  he  briefly 
shews  how  much  the  liberty  of  Christians  differed  from  un- 
bridled licentiousness.  And,  in  the  first  place,  he  denies 
that  there  is  any  veil  or  pretext  for  wickedness,  by  which  he 
intimates,  that  there  is  no  liberty  given  us  to  hurt  our 
neighbours,  or  to  do  any  harm  to  others.  True  liberty,  then, 
is  that  which  harms  or  injures  no  one.  To  confirm  this,  he 
declares  that  those  are  free  who  serve  God.  It  is  obvious, 
hence,  to  conclude,  that  we  obtain  liberty,  in  order  that  we 
may  more  jsromptly  and  more  readily  render  obedience  to 
God  ;  for  it  is  no  other  than  a  freedom  from  sin  ;  and  domi- 
nion is  taken  away  from  sin,  that  men  may  become  obedient 
to  righteousness. 

In  short,  it  is  a  free  servitude,  and  a  serving  freedom. 
For  as  we  ought  to  be  the  servants  of  God,  that  we  may 
enjoy  this  benefit,  so  moderation  is  required  in  the  use  of 
it.     In   this  way,  indeed,  our  consciences  become  free  ;  but 


CHAP.  II.   1  7.  THE  FIRST  EPISTLE  OE  PETER.  85 

this  jirevents  us  not  to  serve  God,  who  requires  us  also  to 
be  subject  to  men. 

17.  Honour  all  men.  Love  the  17.  Omnes  honorate,  ^^fratemi- 
brotherhood.  Fear  God.  Honour  tatem  diligite,  Deum  timete,  regem 
the  king-.  honorate. 

This  is  a  summary  of  what  is  gone  before  ;  for  he  inti- 
mates that  God  is  not  feared,  nor  their  just  right  rendered 
to  men,  excejit  civil  order  prevails  among  us,  and  magistrates 
retain  their  authority.  That  he  bids  honour  to  be  rendered 
to  all,  I  explain  thus,  that  none  are  to  be  neglected ;  for  it 
is  a  general  precept,  which  refers  to  the  social  intercoui'se  of 
men.^  The  word  honour  has  a  wide  meaning  in  Hebrew, 
and  we  know  that  the  apostles,  though  they  wrote  in  Greek, 
followed  the  meaning  of  words  in  the  former  language. 
Therefore,  this  word  conveys  no  other  idea  to  me,  than  that 
a  regard  ought  to  be  had  for  all,  since  we  ought  to  cultivate, 
as  far  as  we  can,  peace  and  friendship  with  all ;  there  is, 
indeed,  nothing  more  adverse  to  concord  than  contempt. 

What  he  adds  respecting  the  love  of  brethren  is  special, 
as  contrasted  with  the  first  clause ;  for  lie  speaks  of  that 
particular  love  which  we  are  bidden  to  have  towards  the 
household  of  faith,  because  we  are  connected  with  them  by 
a  closer  relationship.  And  so  Peter  did  not  omit  this  con- 
nexion ;  but  yet  he  reminds  us,  that  though  brethren  are  to 
be  specially  regarded,  yet  this  ought  not  to  prevent  our  love 
from  being  extended  to  the  whole  human  race.  The  word 
fraternity,  or  brotherhood,  I  take  collectively  for  brethren. 

Fear  God.  I  have  already  said  that  all  these  clauses  are 
applied  by  Peter  to  the  subject  he  was  treating.  For  he 
means,  that  honour  paid  to  kings  proceeds  from  the  fear  of 
God  and  the  love  of  man ;  and  that,  therefore,  it  ought  to 
be  connected  with  them,  as  though  he  had  said,  "  Whosoever 
fears  God,  loves  his  brethren  and  the  whole  human  race  as  he 
ought,  and  Avill  also  give  honour  to  kings.''  But,  at  the  same 
time,  he  expressly  mentions  the  hinrj,  because  that  form  of 

^  It  is  better  to  take  it  in  this  mde  sense,  than  to  Hmit  it,  as  some  have 
done,  to  rulers  or  magistrates,  because  honour  to  magistrates  is  included 
in  the  last  clause,  "Honour  the  king." — Ed. 


86  COMMENTARIES  ON  CHAP.  IT.  ]  8. 

government  was  more  than  any  otlier  disliked  ;•  and  under 
it  other  forms  are  included. 

18.  Servants,  be  subject  to  your        18.  Famuli,  subjecti  sint  cum  om- 
masters  with  all  fear;  not  only  to  ni  timore  dominis  suis,  non  solum 
the  good  and  gentle,  but  also  to  the  bonis  et  humanis,  sed  etiam  pravis. 
froward. 

19.  For  this  is  thankworthy,  if  a  19.  Hrec  enini  est  gratia,_  si  prop- 
man  for  conscience  towards  God  en-  ter  conscientiam  Dei  quispiam  mo- 
dure  grief,  suffering  AvrongfuUy.  lestias  ferat  patiens  injuste. 

20.  For  what  glory  is  it,  if,  when  20.  Qualis  enim  gloria,  si  quum 
ye  be  bufleted  for  your  faults,  ye  peccantes  alapis  csedemini,  suffertis  ? 
shall  take  it  patiently  ?  but  if,  when  sed  si  bene  facientes  et  in  aliis 
ye  do  well,  and  sutler  for  it,  ye  take  affecti  suffertis,  haec  gratia  apud 
it  patiently,  this  is  acceptable  with  Deum. 

God. 

18.  Servants,  he  subject  Though  this  is  a  particular  ad- 
monition, yet  it  is  connected  with  what  is  gone  before,  as 
well  as  the  other  things  which  follow  ;  for  the  obedience  of 
servants  to  masters,  and  of  wives  also  to  their  husbands, 
forms  a  part  of  civil  or  social  subjection.^ 

He  first  would  have  servants  to  be  subject  with  all  fear  ; 
by  which  expression  he  means  that  sincere  and  willing 
reverence,  which  they  acknowledge  by  their  office  to  be  due. 
He  then  sets  this  fear  in  opposition  to  dissimulation  as  well 
as  to  forced  subjection  ;  for  an  eye-service  {o(f)6aX/xoSov\e[a, 
Col.  iii.  21,)  as  Paul  calls  it,  is  the  opposite  of  this  fear  ;  and 
further,  if  servants  clamour  against  severe  treatment,  being- 
ready  to  throw  off  the  yoke  if  they  could,  they  cannot  be 
said  properly  to  fear.  In  short,  fear  arises  from  a  right 
knowledge  of  duty.  And  though  no  exception  is  added  in 
this  place,  yet,  according  to  other  places,  it  is  to  be  under- 
stood. For  subjection  due  to  men  is  not  to  be  so  far  ex- 
tended as  to  lessen  the  authority  of  God.  Then  servants 
are  to  be  subject  to  their  masters,  only  as  far  as  God  per- 
mits, or  as  far  as  the  altars,  as  they  say.  But  as  the  word 
here  is  not  BovXot,  slaves,  but  olKCTai,  domestics,  we  may  un- 
derstand the  free  as  well  as  the  bond  servants  to  be  meant, 
though  it  be  a  diiference  of  little  moment. 

Not  only  to  the  good.     Though  as  to  the  duty  of  servants 

'  The  word  for  "servants,"  oIxiTai,  properly  means  "domestics,"  or 
household  servants.  They  are  mentioned  as  they  came  more  in  contact 
•with  their  masters,  and  were  more  Uable  to  be  ill-treated. — Ed. 


CHAP,  If.  19.  THE  FIKST  EPISTLE  OF  PETEK.  87 

to  obey  their  masters,  it  is  wliolly  a  matter  of  conscience  ; 
if,  however,  they  are  unjustly  treated,  as  to  themselves,  they 
ought  not  to  resist  authority.  Whatever,  then,  masters  may 
be,  there  is  no  excuse  for  servants  for  not  faithfully  obeying 
them.  For  when  a  superior  abuses  his  power,  he  must 
indeed  hereafter  render  an  account  to  God,  yet  he  does  not 
for  the  present  lose  his  right.  For  this  law  is  laid  on  ser- 
vants, that  they  are  to  serve  their  masters,  though  they  may 
be  unworthy.  For  the  froward  he  sets  in  opposition  to  the 
equitable  or  humane  ;  and  by  this  word  he  refers  to  the 
cruel  and  the  perverse,  or  those  who  have  no  humanity  and 
kindness.^ 

It  is  a  wonder  what  could  have  induced  an  interpreter 
to  change  one  Greek  word  for  another,  and  render  it  "  way- 
ward.'' I  should  say  nothing  of  the  gross  ignorance  of  the 
Sorbons,  who  commonly  understand  by  wayward,  (dyscolos,) 
the  dissolute  or  dissipated,  were  it  not  that  they  seek  by 
this  absurd  rendering  to  build  up  for  us  an  article  of  faith, 
that  we  ought  to  obey  the  Pope  and  his  horned  wild  beasts, 
however  grievous  and  intolerable  a  tyranny  they  may  ex- 
ercise. This  passage,  then,  shews  how  boldly  they  trifle 
with  the  Word  of  God. 

19.  For  this  is  thankworthy.  The  word  grace  or  favour,  has 
the  meaning  of  praise  ;  for  he  means  that  no  grace  or  praise 
shall  be  found  before  God,  if  we  bear  the  punishment  which 
we  have  by  our  faults  deserved  ;  but  that  they  who  patiently 
bear  injuries  and  wrongs  are  worthy  of  pra;ise  and  accepted  by 
God.^  To  testify  that  it  was  acceptable  to  God,  when  any 
one  from  conscience  towards  God  persevered  in  doing  his 
duty,  though  unjustly  and  unworthily  treated,  was  at  that 
time  verj'-  necessary  ;  for  the  condition  of  servants  was  very 

'  "  Good,"  ayuhTs,  the  kind,  benevolent ;  "  gentle,"  l^riuxiffiv,  the  yield- 
ing, mild,  patient ;  '•  froward,"  o-koXioTs,  the  crooked,  perverse,  untoward, 
those  of  a  cross  disposition,  self-willed,  and  hence  cruel,  being  neither  kind 
nor  meek. — Ed. 

'  Literally,  "  this  is  favour,"  that  is,  with  God,  as  at  theend  of  the  next 
verse.  To  "find  favour  with  God"  is  a  similar  phrase,  Luke  i.  30,  which 
means  to  find  acceptance  with  him.  We  may  render  the  words,  "  This  is 
acceptable :"  with  whom  acceptable,  is  afterwards  explained,  f^o  the 
word  rn  in  Hebrew  means  a  favourable  acceptance,  or  approbation,  fcjee 
Gen.  vi.  8;  xxxii.  5. — Ed. 


88  COMMENTARIES  ON  CHAP.  II.  1 9. 

hard  :  they  Avere  counted  no  better  than  cattle.  Such  in- 
dignity might  have  driven  them  to  despair  ;  tlie  only  thing 
left  for  them  was  to  look  to  God. 

For  conscience  towards  God  means  this,  that  one  performs 
his  duty,  not  from  a  regard  to  men,  but  to  God.  For,  when 
a  wife  is  submissive  and  obedient  to  her  husband,  in  order 
to  please  him,  she  has  her  reward  in  this  world,  as  Christ 
says  of  the  ambitious,  who  looked  to  the  praise  of  men, 
(Matt.  vi.  16.)  The  same  view  is  to  be  taken  of  other  cases  : 
When  a  son  obeys  his  father  in  order  to  secure  his  favour 
and  bounty,  he  will  have  his  reward  from  his  father,  not 
from  God.  It  is,  in  short,  a  general  truth,  that  what  we  do 
is  approved  by  God,  if  our  object  be  to  serve  him,  and  if  we 
are  not  influenced  by  a  regard  to  man  alone.  Moreover,  he 
who  considers  that  lie  has  to  do  with  God,  must  necessarily 
endeavour  to  overcome  evil  with  good.  For,  God  not  only 
requires  that  we  should  be  such  to  every  one  as  he  is  to  us, 
but  also  that  we  should  be  good  to  the  unworthy  and  to 
such  as  persecute  us. 

It  is  not,  however,  an  assertion  without  its  difficulty, 
when  he  says,  that  there  is  nothing  praiseworthy  in  him 
who  is  justly  punished  ;  for,  when  the  Lord  punishes  our 
sins,  patience  is  certainly  a  sacrifice  of  sweet  odour  to 
him,  that  is,  when  we  bear  with  a  submissive  mind  our 
punishment.  But  to  this  I  reply,  that  Peter  does  not  here 
speak  simply  but  comparatively ;  for  it  is  a  small  and 
slender  praise  to  bear  with  submission  a  just  iiunishment, 
in  comparison  with  that  of  an  innocent  man,  who  willingly 
bears  the  wrongs  of  men,  only  because  he  fears  God.  At 
the  same  time  he  seems  indirectly  to  refer  to  the  motive  ; 
because  they  who  suffer  punishment  for  their  faults,  are  in- 
fluenced by  the  fear  of  men.  But  the  reply  already  given 
is  sufficient. 

21.  For  even  hereunto  -were  ye  21.  In  hoc  enim  vocati  estis; 
called :  because  Christ  also  suffered  quoniam  Christus  qnoque  passus  est 
for  us,  leaving  us  an  example,  that  pro  vobis,  relinquens  vobis  exem- 
ye  should  follow  his  steps :  plum,  ut  sequereniini  vestigia  ejus  : 

22.  Who  did  no  sin,  neither  was  22.  Qui  quum  peccatura  non  fe- 
guile  found  in  his  mouth  :  cisset,   nee  inventus  esset  dolus  in 

ore  ejus  ; 
2.3    Who,  when  he  was  reviled,         23.   Quum  jjrobro  afficeretur,  non 


CHAP.  II.  21.  THE  FIRST  EPISTLE  OF  PETER.  89 

reviled  not  again ;  when  be  siiftered,  regerebat ;     quum    pateretiir,    non 

he  threatened  not ;  but  committed  comminabatur ;  causam  vero  com- 

MmseJf  to  him  that  judgeth  righte-  mendabat  ei  qui  juste  judicat. 
ously : 

21.  For  even  hereunto  tuere  ye  called.  For  tliougli  his 
discourse  was  respecting  servants,  yet  this  passage  ought 
not  to  be  confined  to  that  subject.  For  the  Apostle  here 
reminds  all  the  godly  in  common  as  to  what  the  con- 
dition of  Christianity  is,  as  though  he  had  said,  that  we  are 
called  by  the  Lord  for  this  end,  patiently  to  bear  wrongs  ; 
and  as  he  says  in  another  place  that  we  are  appointed  to 
this.  Lest,  however,  this  should  seem  grievous  to  us,  he 
consoles  us  with  the  example  of  Christ.  Nothing  seems 
more  unworthy,  and  therefore  less  tolerable,  than  undeser- 
vedly to  suffer ;  but  when  we  turn  our  eyes  to  the  Son  of 
God,  this  bitterness  is  mitigated  ;  for  who  would  refuse  to 
follow  him  going  before  us  ? 

But  we  must  notice  the  words,  Leaving  us  an  examj^le} 
For  as  he  treats  of  imitation,  it  is  necessary  to  know  what 
in  Christ  is  to  be  our  example.  He  walked  on  the  sea,  he 
cleansed  the  leprous,  he  raised  the  dead,  he  restored  sight 
to  the  blind  :  to  try  to  imitate  him  in  these  things  would 
be  absurd.  For  when  he  gave  these  evidences  of  his  power, 
it  was  not  his  object  that  we  should  thus  imitate  him.  It 
has  hence  happened  that  his  fasting  for  forty  days  has  been 
made  without  reason  an  example  ;  but  what  he  had  in  view 
was  far  otherwise.  We  ought,  therefore,  to  exercise  in  this 
respect  a  right  judgment  ;  as  also  Augustine  somewhere 
reminds  us,  when  explaining  the  following  passage,  "  Learn 
of  me,  for  I  am  meek  and  lowly  in  heart."'  (Matt.  xi.  29.) 
And  the  same  thing  may  be  learnt  from  the  words  of  Peter; 
for  he  marks  the  difference  by  saying  that  Christ's  patience 
is  what  we  ought  to  follow.  This  subject  is  handled  more 
at  large  by  Paul  in  Romans  viii.  29,  where  he  teaches  us 
that  all  the  children  of  God  are  foreordained  to  be  made 

'  Calvin  has  "you"  instead  of  "us,"  and  has  also  "you"  after  "suf- 
fered." The  authority  as  to  MSS.  is  nearly  equal ;  but  the  verse  reads 
better  with  having  "you"  in  both  instances,  as  the  verb  "follow"  is  in  the 
second  person  plural,  "that  ye  may  follow  in  his  footsteps."  The  word 
for  "  example"  is  v'mypafifiev,  a  copy  set  before  scholars  to  be  imitated, 
and  may  be  rendered  "  a  pattern." — Ed. 


90  COMMENTARIES  ON  CHAP.  11.  23. 

conformable  to  the  image  of  Christ,  in  order  that  he  might 
be  the  first-born  among  many  brethren.  Hence,  that  we 
may  live  with  him,  we  must  previously  die  with  him. 

22.  Who  did  no  sin.  This  belongs  to  the  present  sub- 
ject ;  for,  if  any  one  boasts  of  his  own  innocence,  he  must 
know  that  Christ  did  not  suffer  as  a  malefactor.  He,  at  the 
same  time,  shews  how  far  we  come  short  of  what  Christ  was, 
when  he  says,  that  there  was  no  guile  foundin  liis  mouth;  for 
he  who  offends  not  by  his  tongue,  says  James,  is  a  perfect 
man.  (James  iii.  2.)  He  then  declares  that  there  was  in 
Christ  the  highest  perfection  of  innocency,  such  as  no  one 
of  us  can  dare  claim  for  himself  It  hence  appears  more 
fully  how  unjustly  he  suffered  beyond  all  others.  There  is, 
therefore,  no  reason  why  any  one  of  us  should  refuse  to  suffer 
after  his  example,  since  no  one  is  so  conscious  of  having 
acted  rightly,  as  not  to  know  that  he  is  imperfect. 

23.  When  he  was  reviled,  or,  reproached.  Here  Peter 
points  out  what  we  are  to  imitate  in  Christ,  even  calmly  to 
bear  wrongs,  and  not  to  avenge  wrongs.  For  such  is  our 
disposition,  that  when  we  receive  injuries,  our  minds  imme- 
diately boil  over  with  revengeful  feelings  ;  but  Christ  ab- 
stained from  every  kind  of  retaliation.  Our  minds,  there- 
fore, ought  to  be  bridled,  lest  we  should  seek  to  render  evil 
for  evil. 

But  committed  himself,  or,  his  cause.  The  word  cause  is 
not  expressed,  but  it  is  obviously  understood.  And  Peter 
adds  this  for  the  consolation  of  the  godly,  that  is,  that  if 
they  patiently  endured  the  reproaches  and  violence  of  the 
wicked,  they  would  have  God  as  their  defender.  For  it 
would  be  a  very  hard  thing  for  us,  to  be  subjected  to  the 
will  of  the  ungodly,  and  not  to  have  God  caring  for  our 
wrongs.  Peter,  therefore,  adorns  God  with  this  high  attri- 
bute, that  hejudgeth  righteously,  as  though  he  had  said,  "  It 
behoves  us  calmly  to  bear  evils  ;  God  in  the  meantime  will 
not  neglect  what  belongs  to  him,  but  will  shew  himself  to 
be  a  righteous  judge."  However  wanton  then  the  ungodly 
may  be  for  a  time,  yet  they  shall  not  be  unpunished  for 
the  wrongs  done  now  to  the  children  of  God.  Nor  is  there 
any  cause  for  tlie  godly  to  fear,  as  though  they  were  with- 


CHAP.  11.  28.  THE  FIRST  EPISTLE  OF  PETER.  91 

out  any  protection  ;  for  since  it  belongs  to  God  to  defend 
them  and  to  undertake  their  cause,  they  are  to  possess  their 
souls  in  patience. 

Moreover,  as  this  doctrine  brings  no  small  consolation,  so 
it  avails  to  allay  and  subdue  the  inclinations  of  the  flesh. 
For  no  one  can  recumb  on  the  fidelity  and  protection  of 
God,  but  he  who  in  a  meek  spirit  waits  for  his  judgment ; 
for  he  who  leaps  to  take  vengeance,  intrudes  into  what  be- 
longs to  God,  and  suflers  not  God  to  perform  his  own  oflice. 
In  reference  to  this  Paul  says,  "  Give  place  tO  wrath,'' 
(Rom.  xii.  19  ;)  and  thus  he  intimates  that  the  way  is  closed 
up  against  God  that  he  might  not  himself  judge,  when  we 
anticipate  him.  He  then  confirms  what  he  had  said  by  the 
testimony  of  Moses,  "Vengeance  is  mine."  (Deut.  xxxii.  35.) 
Peter  in  short  meant  this,  that  we  after  the  example  of 
Christ  shall  be  more  prepared  to  endure  injuries,  if  we  give 
to  God  his  own  honour,  that  is,  if  we,  believing  him  to  be  a 
righteous  judge,  refer  our  right  and  our  cause  to  him. 

It  may  however  be  asked,  How  did  Christ  commit  his 
cause  to  the  Father  ;  for  if  he  required  vengeance  from  him, 
this  he  himself  says  is  not  lawful  for  us  ;  for  he  bids  us  to 
do  good  to  those  who  injure  us,  to  pray  for  those  who  speak 
evil  of  us.  (Matt.  v.  44.)  To  this  my  reply  is,  that  it  ap- 
pears evident  from  the  gospel-history,  that  Christ  did  thus 
refer  his  judgment  to  God,  and  yet  did  not  demand  venge- 
ance to  be  taken  on  his  enemies,  but  that,  on  the  contrary, 
he  prayed  for  them,  "  Father,"  he  said,  "  forgive  them." 
(Luke  xxiii.  34.)  And  doubtless  the  feelings  of  our  flesh 
are  far  from  being  in  unison  with  the  judgment  of  God. 
That  any  one  then  may  commit  his  cause  to  him  who  judg- 
eth  righteously,  it  is  necessary  that  he  should  first  lay  a 
check  on  himself,  so  that  he  may  not  ask  anything  incon- 
sistent with  the  righteous  judgment  of  God.  For  they  who 
indulge  themselves  in  looking  for  vengeance,  concede  not  to 
God  his  oflice  of  a  judge,  but  in  a  manner  wish  him  to  be 
an  executioner.  He  then  who  is  so  calm  in  his  spirit  as  to 
wish  his  adversaries  to  become  his  friends,  and  endeavours 
to  bring  them  to  the  right  way,  rightly  commits  to  God  his 
own  cause,  and  his  prayer  is,  "  Thou,  0  Lord,  knowest  my 


92  COMMENTARIES  ON  CHAP.  II.  24. 

heart,  how  I  wish  them  to  be  saved  who  seek  to  destroy  me  : 
were  they  converted,  I  shoukl  congratulate  them  ;  but  if 
they  continue  obstinate  in  their  wickedness,  for  I  know  that 
thou  watchcst  over  my  safety,  I  commit  my  cause  to  thee/' 
This  meekness  was  manifested  by  Christ ;  it  is  then  the  rule 
to  be  observed  by  us. 

24.  Who  his  own  self  bare  our  24.  Qui  peecata  nostra  ipse  per- 
sins  in  his  ov,n  body  on  the  tree,  tulit  in  corpore  suo  super  lignum, 
that  we,  being  dead  to  sins,  should  ut  peccatismortui,justiti8e  vivamus  : 
live  unto  righteousness :  by  whose  cujus  livori  sanati  estis. 

strijies  ye  were  healed. 

25.  For  ye  were  as  sheep  going  25.  Eratis  enim  tanquam  eves 
astray  ;  but  are  now  returned  imto  errantes  ;  sed  conversi  estis  nunc  ad 
the  Shepherd  and  Bishop  of  your  Pastorem  et  Episcopiim  animarum 
souls.  vestrarum. 

Had  he  commended  nothing  in  Clirist's  death  except  as 
an  example,  it  would  have  been  very  frigid  :  he  therefore 
refers  to  a  fruit  much  more  excellent.  There  are  then  three 
things  to  be  noticed  in  this  passage.  The  first  is,  that 
Christ  by  his  death  has  given  us  an  example  of  patience  ; 
the  second,  that  by  his  death  he  restored  us  to  life  ;  it  hence 
follows,  that  we  are  so  bound  to  him,  that  we  ought  cheer- 
fully to  follow  his  example.  In  the  third  place,  he  refers  to 
the  general  design  of  his  death,  that  we,  being  dead  to  sins, 
ought  to  live  to  righteousness.  And  all  these  things  con- 
firm his  previous  exhortation. 

24.  Who  his  own  self  hare  our  sins.  This  form  of  speak- 
ing is  fitted  to  set  forth  the  efficacy  of  Christ's  death.  For 
as  under  the  Law,  the  sinner,  that  he  might  be  released  from 
guilt,  substituted  a  victim  in  his  own  jilace ;  so  Christ  took 
on  himself  the  curse  due  to  our  sins,  that  he  might  atone 
for  them  before  God.  And  he  expressly  adds,  on  the  tree, 
because  he  could  not  offer  such  an  exj)iation  except  on  the 
cross.  Peter,  therefore,  well  expresses  the  truth,  that 
Christ's  death  was  a  sacrifice  for  the  expiation  of  our  sins  ; 
for  being  fixed  to  the  cross  and  offering  liimself  a  victim  for 
us,  he  took  on  himself  our  sin  and  our  punishment.  Isaiah, 
from  whom  Peter  has  taken  the  substance  of  his  doctrine, 
employs  various  forms  of  expression, — that  he  was  smitten 
by  God's  hand  for  our  sins,  that  he  was  wounded  for  our 
iniquities,  that  he  was  afflicted  and  broken  for  our  sake. 


CHAP.  II.  24,  THE  FIRST  EPISTLE  OF  PETER.  93 

that  the  chastisement  of  our  peace  was  laid  on  him.  But 
Peter  intended  to  set  forth  tlie  same  thing  by  the  words  of 
this  verse,  even  that  we  are  reconciled  to  God  on  this  con- 
dition, because  Christ  made  himself  before  his  tribunal  a 
surety  and  as  one  guilty  for  us,  that  he  might  suffer  the 
punishment  due  to  us. 

This  great  benefit  the  Sophists  in  their  schools  obscure  as 
much  as  they  can;  for  they  prattle  that  by  the  sacrifice  of  the 
death  of  Christ  we  are  only  freed  after  baptism  from  guilt,  but 
that  punishment  is  redeemed  by  satisfactions.  But  Peter, 
when  he  says  that  he  bore  our  sins,  means  that  not  only  guilt 
was  imputed  to  him,  but  that  he  also  suff"ered  its  punishment, 
that  he  might  thus  be  an  expiatory  victim,  according  to  that 
saying  of  the  Prophet,  "  The  chastisement  of  our  peace  was 
upon  him."  If  they  object  and  say,  that  this  only  avails 
before  baptism,  the  context  here  disproves  them,  for  the 
words  are  addressed  to  the  faithful. 

But  this  clause  and  that  which  follows,  hy  whose  stripes 
ye  were  healed,  may  be  also  applied  to  the  subject  in  hand, 
that  is,  that  it  behoves  us  to  bear  on  our  shoulders  the  sins 
of  others,  not  indeed  to  expiate  for  them,  but  only  to  bear 
them  as  a  burden  laid  on  us. 

Being  dead  to  sins}  He  had  before  j)ointed  out  another 
end,  even  an  example  of  patience  ;  but  here,  as  it  has  been 
stated,  it  is  made  more  manifest,  that  we  are  to  live  a  holy 
and  righteous  life.  The  Scripture  sometimes  mentions  both, 
that  is,  that  the  Lord  tries  us  with  troubles  and  adversities, 
that  we  might  be  conformed  to  the  death  of  Christ,  and  also 
that  the  old  man  has  been  crucified  in  the  death  of  Christ, 
that  we  might  walk   in   newness    of  life.     (Phil.   iii.   10; 

1  Or,  "  Being-  freed  from  sins :"  a.'z-oyiv'oy.ivoi,  being  away  from,  having 
departed  from,  or,  being  removed  from.  Beza  renders  it  "  being  separated 
from."  Freedom  from  the  power  or  dominion  of  sin  seems  more  expressly 
to  be  intended,  as  the  end  of  this  freedom  is,  that  we  may  live  to  righte- 
ousness :  the  end  of  forgiveness  on  the  other  hand  is,  that  we  may  have 
peace  with  God.  Beza,  Estins,  Grotins,  and  Scott,  take  this  view  of  the 
sentence.  The  subject  in  hand  is  not  the  removal  of  guilt,  but  holiness  of 
life,  and  Clirist  in  his  sutTerings  is  set  forth  as  the  pattern  to  us.  Then 
in  what  follows,  our  diseased  state  and  our  wandering  from  the  right  way, 
are  the  things  referred  to.  Christ's  death  was  intended  to  answer  two 
great  ends, — to  remove  guilt  and  to  remove  or  to  destroy  sin  in  us.  The 
latter  is  the  subject  of  this  passage. — Ed. 


94  COMMENTAKIES  ON  CHAP.  II.  25. 

Rom.  vi.  4.)  At  the  same  time,  this  end  of  which  he  speaks, 
differs  from  the  former,  not  onlj  as  that  which  is  general 
from  what  is  particular  ;  for  in  patience  there  is  simplj  an 
example  ;  but  when  ho  says  that  Christ  suffered,  that  we 
being  dead  to  sins  should  live  to  righteousness,  he  inti- 
mates that  there  is  power  in  Christ's  death  to  mortify  our 
flesh,  as  Paul  explains  more  fully  in  the  sixth  chapter  of  the 
Epistle  to  the  Romans.  For  he  has  not  only  brought  this 
great  benefit  to  us,  that  God  justifies  us  freely,  by  not  im- 
puting to  us  our  sins  ;  but  he  also  makes  us  to  die  to  the 
world  and  to  the  flesh,  that  we  may  rise  again  to  a  new  life: 
not  that  one  day  makes  complete  this  death ;  but  wherever 
it  is,  the  death  of  Christ  is  efficacious  for  the  expiation  of 
sins,  and  also  for  the  mortification  of  the  flesh. 

25.  For  ye  were  as  sheep.  This  also  has  Peter  borrowed 
from  Isaiah,  except  that  the  Prophet  makes  it  a  universal 
statement,  "  All  we  like  sheep  have  gone  astray."  (Isaiah 
liii.  6.)  But  on  the  word  sheep  there  is  no  particular  stress  ; 
he  indeed  compares  us  to  sheep,  but  the  emphasis  is  on  what 
the  Prophet  adds,  when  he  says  that  every  one  had  turned 
to  his  own  way.  The  meaning  then  is,  that  we  are  all  going 
astray  from  the  way  of  salvation,  and  proceeding  in  the  way 
of  ruin,  until  Christ  brings  us  back  from  this  w^andering. 

And  this  appears  still  more  evident  from  the  clause  which 
follows,  hut  are  noiu  returned  to  the  Shepherd,  &c.  ;^  for  all 
who  are  not  ruled  by  Christ,  are  wandering  like  lost  sheep 
in  the  ways  of  error.  Thus,  then,  is  condemned  the  whole 
wisdom  of  the  world,  which  does  not  submit  to  the  govern- 
ment of  Christ.  But  the  two  titles  given  here  to  Christ  are  re- 
markable, that  he  is  the  Shepherd  and  Bishop  ofsoids.  There 
is  then  no  cause  to  fear,  but  that  he  will  faithfully  watch 
over  the  safety  of  those  who  are  in  his  fold  and  under  his 
care.     And  it  is  his  office  to  keej)  us  safe  both  in  body  and 

>  I  -would  render  the  clause  thus,  "  But  you  have  been  now  restored," 
that  is,  from  your  wandering,  "  to  the  shepherd  and  the  bishop  (or,  over- 
seer) of  your  souls."  Macknight  thinks,  that  our  Lord  took  the  title  of 
shepherd  in  order  to  shew  that  he  is  the  person  foretold  in  Ezek.  xxxiv. 
23,  and  that  Peter  alludes,  in  calling  him  bishop  or  overseer,  to  the 
eleventh  verse  of  that  chapter,  the  latter  clause  of  which,  according  to  the 
Sept.  is,  "  I  will  oversee  them,"  (l-rio-Ki^of/.a!.) — Ed. 


CHAP.  III.  1-4.         THE  FIRST  EPISTLE  OF  PETER. 


95 


soul ;  yet  Peter  mentions  onlj  souls,  because  this  celestial 
Shepherd  keeps  us  under  his  own  spiritual  protection  unto 
eternal  life. 


CHAPTER  III. 


1.  Likewise,  ye  wives,  be  in  sub- 
jection to  your  own  husbands  :  that, 
if  any  obey  not  the  word,  they  also 
may  without  the  word  be  won  by  the 
conversation  of  the  wives ; 

2.  While  they  behold  your  chaste 
conversation  coupled  with  fear. 

3.  Whose  adorning,  let  it  not  be 
that  outward  adorning  of  plaiting 
the  hair,  and  of  wearing  of  gold,  or 
of  putting  on  of  apparel ; 

4.  But  let  it  he  the  hidden  man  of 
the  heart,  in  that  which  is  not  cor- 
ruptible,eDC?i  the  ornament  of  a  meek 
and  quiet  spirit,  which  is  in  the 
sight  of  God  of  great  price. 


1.  Similiter  mulieres  subjecta^ 
sint  propriis  maritis ;  ut  etiam  siqui 
sunt  increduli  sermoni,  per  uxorum 
conversationem  absque  sermone  lu- 
crifiant ; 

2.  C'onsiderantes  puram  (vel,  cas- 
tam)  vestram  in  timore  conversati- 
onem ; 

3.  Quarum  ornatus  sitnonexter- 
nus,  in  plicatura  capillorum  et  cir- 
cumpositione  aiu-i,  aut  palliorum 
aniictu  ; 

4.  Sed  interior  cordis  homo,  qui 
in  incorruptione  situs  est  placidi  et 
quieti  spiritus,  qui  spiritus  coram 
Deo  pretiosus  est  (yel,  quod  est  cor- 
am Deo  pretiosum.) 


He  proceeds  now  to  another  instance  of  subjection,  and 
bids  wives  to  be  subject  to  their  husbands.  And  as  those 
seemed  to  have  some  pretence  for  shaking  off  tlie  yoke,  who 
were  united  to  unbelieving  men,  he  expressly  reminds  them 
of  their  duty,  and  brings  forward  a  particular  reason  why 
they  ought  the  more  carefully  to  obey,  even  that  they  might 
b}^  their  probity  allure  their  husbands  to  the  faith.  But  if 
wives  ought  to  obey  ungodly  husbands,  with  much  more 
promptness  ought  they  to  obey,  who  have  believing  hus- 
bands. 

But  it  may  seem  strange  that  Peter  should  say,  that  a 
husband  might  be  gained  to  the  Lord  without  the  word;  for 
why  is  it  said,  that  "  faith  cometh  by  hearing  ?"  Rom.  x.  1 7. 
To  this  I  reply,  that  Peter's  words  are  not  to  be  so  under- 
stood as  though  a  holy  life  alone  could  lead  the  unbelieving 
to  Christ,  but  that  it  softens  and  pacifies  their  minds,  so 
that  they  might  have  less  dislike  to  religion  ;  for  as  bad  ex- 
amples create  offences,  so  good  ones  afford  no  small  help. 
Tlien  Peter  shews  that  wives  by  a  holy  and  pious  life  could 


96  COMMENTARIES  ON  CHAP.  III.  3. 

do  SO  miicli  as  to  prepare  their  husbands,  without  speaking 
to  them  on  religion,  to  embrace  the  faith  of  Christ. 

2.  While  they  behold.  For  minds,  however  alienated  from 
the  true  faith,  are  subdued,  when  they  see  the  good  conduct 
of  believers  ;  for  as  they  understood  not  the  doctrine  of 
Christ,  they  form  an  estimate  of  it  by  our  life.  It  cannot, 
then,  be  but  that  they  will  commend  Christianity,  which 
teaches  purity  and  fear. 

3.  Whose  adorning.  The  other  part  of  the  exhortation  is, 
that  wives  are  to  adorn  themselves  sparingly  and  modestly  : 
for  we  know  that  they  are  in  this  respect  much  more  curious 
and  ambitious  than  they  ought  to  be.  Then  Peter  does  not 
without  cause  seek  to  correct  in  them  this  vanity.  And 
though  he  reproves  generally  sumptuous  or  costly  adorning, 
yet  he  points  out  some  things  in  particular, — that  they  were 
not  artificially  to  curl  or  wreath  their  hair,  as  it  was  usually 
done  by  crisping-pins,  or  otherwise  to  form  it  according  to 
the  fashion ;  nor  were  they  to  set  gold  around  their  head  : 
for  these  are  the  things  in  which  excesses  especially  appear. 

It  may  be  now  asked,  whether  the  Apostle  wholly  con- 
demns the  use  of  gold  in  adorning  the  body.  Were  any  one 
to  urge  these  words,  it  may  be  said,  that  he  prohibits  preci- 
ous garments  no  less  than  gold  ;  for  he  immediately  adds, 
the  'putting  on  of  apimrel,  or,  of  clothes.  But  it  would  be 
an  immoderate  strictness  wholly  to  forbid  neatness  and 
elegance  in  clothing.  If  the  material  is  said  to  be  too  sump- 
tuous, the  Lord  has  created  it ;  and  we  know  that  skill  in 
art  has  proceeded  from  him.  Then  Peter  did  not  intend  to 
condemn  every  sort  of  oi'nament,  but  the  evil  of  vanity,  to 
which  women  are  subject.  Two  things  arc  to  be  regarded 
in  clothing,  usefulness  and  decency  ;  and  what  decency  re- 
quires is  moderation  and  modesty.  Were,  then,  a  woman 
to  go  forth  with  her  hair  wantonly  curled  and  decked,  and 
make  an  extravagant  display,  her  vanity  could  not  be  ex- 
cused. They  who  object  and  say,  that  to  clothe  one's-self 
in  this  or  that  manner  is  an  indifferent  thing,  in  Avhich  all 
are  free  to  do  as  they  please,  may  be  easily  confuted  ;  for 
excessive  elegance  and  superfluous  display,  in  short,  all  ex- 
cesses, arise  from  a  corrupted  mind.      Besides,    ambition. 


CHAP.  III.  4.  THE  FIRST  EPISTLE  OF  PETER.  97 

pride,  affectation  of  display,  and  all  things  of  this  kind,  are 
not  indifferent  things.  Therefore  they  whose  minds  are 
purified  from  all  vanity,  will  duly  order  all  things,  so  as  not 
to  exceed  moderation. 

4.  But  let  it  be  the  hidden  man  of  the  heai't.  The  con- 
trast here  ought  to  be  carefully  observed.  Cato  said,  that 
they  who  are  anxiously  engaged  in  adorning  the  body, 
neglect  the  adorning  of  the  mind  :  so  Peter,  in  order  to  re- 
strain this  desire  in  women,  introduces  a  remedy,  that  they 
are  to  devote  themselves  to  the  cultivation  of  their  minds. 
The  word  heart,  no  doubt  means  the  whole  soul.  He  at  the 
same  time  shews  in  what  consists  the  spiritual  adorning  of 
women,  even  in  the  incorritptness  of  a  meek  and  quiet  spirit. 
"  Incorruptness,"'  as  I  think,  is  set  in  opposition  to  things 
which  fade  and  vanish  away,  things  which  serve  to  adorn 
the  body.  Therefore  the  version  of  Erasmus  departs  from 
the  real  meaning.  In  short,  Peter  means  that  the  ornament 
of  the  soul  is  not  like  a  fading  flower,  nor  consists  in  van- 
ishing splendour,  but  is  incorruptible.  By  mentioning  a 
quiet  and  a  tranquil  spirit,  he  marks  out  what  especially 
belongs  to  women  ;  for  nothing  becomes  them  more  than  a 
placid  and  a  sedate  temper  of  mind.^  For  we  know  how 
outrageous  a  being  is  an  imperious  and  a  self-willed  woman. 
And  further,  nothing  is  more  fitted  to  correct  the  vanity  of 
which  Peter  speaks  than  a  placid  quietness  of  spirit. 

What  follows,  that  it  is  in  the  sight  of  God  of  great  jjr ice, 
may  be  referred  to  the  whole  previous  sentence  as  well  as 
to  the  word  sjnrit ;  the  meaning  indeed  will  remain  the 
same.  For  why  do  women  take  so  much  care  to  adorn 
themselves,  except  that  they  may  turn  the  eyes  of  men  on 
themselves  ?  But  Peter,  on  the  contrary,  bids  them  to  be 
more  anxious  for  what  is  before  God  of  a  great  price. 
"  5.  For  after  this  manner  in  the  5.  Sic  enim  aliquando  et  sanctfe 
old  time  the  holy  women  also,  who     niulieres  quse  sperabant  in  Dtum, 

1  The  best  construction  is  to  regard  "  adorning,"  or  ornament,  as  imder- 
stood  after  "  incorruptible :" 

"  But  the  hidden  man  of  the  heart,  clothed  in  (or  with)  the  incorrupt- 
ible adorning  of  a  mild  and  quiet  spirit." 

'•  Mild"  or  meek,  not  given  to  passion  or  wrath,  patient,  not  proud  nor 
arrogant ;  "  quiet,"  peaceable,  not  garrulous,  not  turbulent,  nor  given  to 
strife  and  contention. — Ed. 


98  COMMENTARIES  ON  CHAP.  III.  6. 

trusted  in  God,  adorned  themselves,  ornabant  seipsas,  subjectse  propriis 

being  in  subjection  unto  their  own  maritis : 
husbands : 

6.  Even  as  Sarah  obeyed  Abra-  0.  Quemadmoduni  et  Sara  obe- 

ham,  calling  him  lord:  whose  daugh-  diebat  Abrahre,  dominum  ipsum  ap- 

ters  ye  are  as  long  as  ye  do  well,  and  pellans,   cujus   filise   estis  factte,   si 

are   not    afraid   with    any   amaze-  benefeceritis,  et  non  terreamini  idlo 

raent.  pavore. 

He  sets  before  tliem  the  examjjle  of  pious  women,  who 
sought  for  spiritual  adorning  rather  than  outward  meretri- 
cious ornaments.  But  he  mentions  Sarah  above  all  others, 
who,  having  been  the  mother  of  all  the  faithful,  is  especially 
worthy  of  honour  and  imitation  on  the  part  of  her  sex. 
Moreover,  he  returns  again  to  subjection,  and  confirms  it  by 
the  example  of  Sarah,  who,  according  to  the  words  of  Moses, 
called  her  husband  ]jord.  (Gen.  xviii.  12.)  God,  indeed, 
does  not  regard  such  titles  ;  and  it  may  sometimes  be,  that 
one  especially  petulant  and  disobedient  should  use  such  a 
word  with  her  tongue  ;  but  Peter  means,  that  Sarah  usually 
spoke  thus,  because  she  knew  that  a  command  had  been 
given  her  by  the  Lord,  to  be  subject  to  her  husband.  Peter 
adds,  that  they  who  imitated  her  fidelity  would  be  her 
daughters,  that  is,  reckoned  among  the  faithful. 

6.  And  are  not  afraid.  The  weakness  of  the  sex  causes 
women  to  ])e  susi^icious  and  timid,  and  therefore  morose  ; 
for  tliey  fear  lest  by  their  subjection,  they  should  be  more 
reproachfully  treated.  It  was  this  that  Peter  seems  to  have 
had  in  view  in  forbidding  them  to  be  disturbed  by  any  fear, 
as  though  he  had  said,  "  Willingly  submit  to  the  authority 
of  your  husbands,  nor  let  fear  prevent  your  obedience,  as 
though  your  condition  would  be  worse,  were  you  to  obey." 
The  words  may  be  more  general,  "  Let  them  not  raise  uj) 
commotions  at  home."  Por  as  they  are  liable  to  be  fright- 
ened, they  often  make  much  of  a  little  thing,  and  thus  dis- 
turb themselves  and  the  family.  Others  think  that  the 
timidity  of  Avomen,  which  is  contrary  to  faith,  is  generally 
reproved,  as  though  Peter  exhorted  them  to  perform  the 
duties  of  their  calling  with  a  courageous  and  intrepid  spirit. 
However,  the  first  explanation  is  what  I  prefer,  though  the 
last  does  not  diifer  much  from  it.^ 

'  The  words  are,  "  Whose  daughters  ye  become,  when  ye  do  well  and 


CHAP.  III.  7.  THE  FIRST  EPISTLE  OF  PETER.  99 

7.  Likewise,  ye  husbands,  dwell         7.  Viri  similiter  cohabitent  secun- 

witli  them  according  to  knowledge,  dum  scientiani,  tanquam  infirniiori 

giving  honour  unto  the  wife,  as  unto  vasi,  muliebri  impertientes  lionorem, 

the  weaker  vessel,  and  as  being  heirs  tanquam    etiam    coharedes   gratia; 

together  of  the  grace  of  life ;  that  vitpe  {veJ,  niultiplicis  gratise  et  vita?,) 

your  prayers  be  not  hindered.  ne  preces  vestrse  interrumpantur, 

7.  Likewise,  ye  husbands,  diuell  with  them.  From  hus- 
bands he  requires  prudence  ;  for  dominion  over  their  wives 
is  not  given  them,  except  on  this  condition,  that  they  exer- 
cise authority  prudently.  Then  let  husbaiids  remember  that 
tliey  need  j^rudence  to  do  rightly  their  duty.  And  doubt- 
less many  foolish  things  must  be  endured  by  them,  many 
unpleasant  things  must  be  borne  with  ;  and  they  must  at 
the  same  time  beware  lest  their  indulgence  should  foster 
folly.  Hence  the  admonition  of  Peter  is  not  in  vain,  that 
the  husbands  ought  to  cohabit  with  them  as  with  a  weaker 
vessel.  Part  of  the  prudence  which  he  mentions,  is,  that  the 
husbands  honour  their  wives.  For  nothing  destroys  the 
friendship  of  life  more  than  contempt  ;  nor  can  we  really 
love  any  but  those  whom  we  esteem  ;  for  love  must  be  con- 
nected with  res23ect. 

Moreover,  he  employs  a  twofold  argument,  in  order  to 
persuade  husbands  to  treat  their  wives  honourably  and 
kindly.  The  first  is  derived  from  the  weakness  of  the  sex  ; 
the  other,  from  the  honour  with  which  God  favours  them. 
Tliese  things  seem  indeed  to  be  in  a  manner  contrary, — that 
honour  ought  to  be  given  to  wives,  because  they  are  weak, 
and  because  they  excel ;  but  these  tilings  well  agree  together 
where  love  exists.  It  is  evident,  that  God  is  despised  in 
his  gifts,  except  we  honour  those  on  whom  he  has  conferred 
any  excellency.  But  when  we  consider  that  we  are  mem- 
bers of  the  same  body,  we  learn  to  bear  with  one  another, 
and  mutually  to  cover  our  infirmities.  This  is  what  Paul 
means  when  he  says  that  greater  honour  is  given  to  the 
weaker  members,  (1  Cor.  xii.  28  ;)  even  because  we  are  more 
careful  in  protecting  them  from  shame.     Then  Peter  does 

fear  no  terror."  Terror  here  stands  for  what  ten-ifies.  The  paraphrase 
of  Macknight  seems  to  give  the  real  and  simple  meaning  of  the  passage, 
"  Whose  daughters  ye  Christian  Avomen  have  become,  by  behaving  well 
towards  your  husbands,  and  not  being  frightened  to  actions  contrary  to 
your  religion  through  fear  of  displeasing  them." 


100  COMMENTARIES  ON  CHAP.  Til.  7; 

not  without  reason  command  that  women  slioukl  be  cared 
for,  and  that  they  should  be  honoured  with  a  kind  treat- 
ment, because  they  are  weak.  And  then  as  we  more  easily 
forgive  children,  when  they  offend  through  inexperience  of 
age  ;  so  the  weakness  of  the  female  sex  ought  to  make  us 
not  to  be  too  rigid  and  severe  towards  our  wives. 

The  word  vessel,  as  it  is  well  known,  means  in  Scripture 
any  sort  of  instrument. 

Being  heirs  together  (or  co-heirs)  of  the  grace  of  life.  Some 
copies  have  "  of  manifold  grace  ;"  others,  instead  of  "  life/' 
have  the  word  "  living."  Some  read  "  co-heirs"  in  the  da- 
tive case,  which  makes  no  difference  in  the  sense.  A  con- 
junction is  put  by  others  between  manifold  grace  and  life  ; 
which  reading  is  the  most  suitable.^  For  since  the  Lord  is 
pleased  to  bestow  in  common  on  husbands  and  wives  the 
same  graces,  he  invites  them  to  seek  an  equality  in  them  ; 
and  we  know  that  those  graces  are  manifold  in  which  wives 
are  pai'takers  with  their  husbands.  For  some  belong  to  the 
present  life,  and  some  to  God's  spiritual  kingdom.  He  after- 
wards adds,  that  they  are  co-heirs  also  of  life,  which  is  the 
chief  thing.  And  though  some  are  strangers  to  the  hope  of 
salvation,  yet  as  it  is  offered  by  the  Lord  to  them  no  less 
than  to  their  husbands,  it  is  a  sufficient  honour  to  the  sex. 

That  your  prayers  he  not  hindered.  For  God  cannot  be 
rightly  called  upon,  unless  our  minds  be  calm  and  peaceable. 
Among  strifes  and  contentions  there  is  no  place  for  prayer. 
Peter  indeed  addresses  the  husband  and  the  wife,  when  he 
bids  them  to  be  at  peace  one  with  another,  so  that  they  might 
with  one  mind  pray  to  God.  But  we  may  hence  gather  a 
general  doctrine — that  no  one  ought  to  come  to  God  except 
he  is  united  to  his  brethren.  Then  as  this  reason  ought  to 
restrain  all  domestic  quarrels  and  strifes,  in  order  that  each 
one  of  the  fVimily  may  pray  to  God  ;  so  in  common  life  it 
ought  to  be  as  it  were  a  bridle  to  check  all  contentions.  For 
we  are  more  than  insane,  if  we  knowingly  and  wilfully  close 
up  the  way  to  God's  presence  by  prayer,  since  this  is  the 
only  asylum  of  our  salvation. 

•  The  received  text  is  the  most  approved,  and  there  is  no  different  read- 
ing of  any  importance.  —  Ed, 


CHAP.  III.  8.  THE  FIRST  EPISTLE  OF  PETER.  101 

Some  give  this  explanation,  that  an  intercourse  with  the 
wife  ought  to  be  sparing  and  temperate,  lest  too  much  in- 
dulgence in  this  respect  should  prevent  attention  to  prayer, 
according  to  that  saying  of  Paul,  "  Defraud  not  one  another, 
unless  by  consent  for  a  time,  that  ye  ma}""  give  yourselves  to 
fasting  and  prayer."  (1  Cor.  vii.  5.)  But  the  doctrine  of 
Peter  extends  wider :  and  then  Paul  does  not  mean  that 
prayers  are  interrupted  by  mutual  cohabitation.  Therefore 
the  explanation  which  I  have  given  ought  to  be  retained. 

8.  Finally,  be  ye  all  of  one  mind,  8.  Denique  sitis  omnes  idem  sen- 
having  compassion  one  of  another  ;  tientes,  conipatientes,  fraterne   vos 
love  as  brethren,  be  pitiful,  be  cour-  diligentes,  misericordes,  humiles ; 
teous : 

9.  Not  rendering  evil  for  evil,  or  9.  Non  reddentes  malum  pro  ma- 
railing  for  railing  :  but  contrariwise  lo,  vel  convitium  pro  convitio  ;  imo 
blessing  ;  knowing  that  ye  are  there-  potius  benedicentes,  scientes  quod  in 
unto  called,  that  ye  should  inherit  hoc  vocati  sitis,  ut  benedictionem 
a  blessing.  hereditate  consequamini. 

Now  follow  general  precepts  which  indiscriminately  belong 
to  all.^    Moreover  he  summarily  mentions  some  things  which 

'  In  the  previous  statements  of  particular  duties  belonging  to  various 
relations  in  life,  the  duty  of  masters  towards  their  servants  is  omitted. 
Some  have  hence  inferred  that  there  were  no  masters  who  were  Christians 
among  those  to  whom  Peter  wrote.  But  this  could  not  have  been  the  case, 
and  for  this  reason,  because  Paul,  in  his  Epistles  to  the  Ephesians  and  Co- 
lossians,  expressly  specifies  the  duty  of  masters  towards  their  servants  ;  and 
Ephesus  and  Colosse  were  included  in  Asia  Minor,  and  it  was  to  Christians 
scattered  throughout  that  country  that  Peter  wrote  his  Epistle. 

But  this  omission  is  somewhat  singular.  At  the  same  time,  though  the 
master's  duty  is  not  specifically  mentioned,  we  may  yet  consider  this  verse 
as  having  a  special  reference  to  masters,  as  sympathy,  brotherly  love,  and 
compassion  or  commiseration,  are  here  inculcated. 

The  construction  of  the  whole  passage,  beginning  at  the  17th  verse  of 
the  last  chapter,  and  ending  at  the  12th  of  this  (for  at  the  13th  of  this,  he 
resumes  the  subject  he  left  off  at  the  end  of  the  16th  of  the  last)  deserves 
to  be  noticed.  "  Honour  all,"  is  the  injunction  which  he  afterwards  exem- 
plifies as  to  servants,  wives,  and  husbands ;  for  the  construction  is  "  Ho- 
nour all — the  servants  being  subject,  &c. — in  like  manner,  the  wives  being 
subject,  &c. — in  like  manner,  the  husbands,  cohabiting  according  to  know- 
ledge, giving  honour,  &c."  Then  follows  this  verse  in  the  same  form, 
'•  And  finally,  all  being  of  one  mind,  sympathizing,  loving  the  brethren, 
compassionate,  friendly-minded  (or  humble-minded,)  not  rendering,  &c." 
And  thus  he  proceeds  to  the  end  of  the  r2th  verse.  Afterwards  he  resumes 
the  subject  respecting  the  treatment  the  Christians  met  with  from  the 
world. 

May  we  not  then  conclude,  that  as  the  duty  of  masters  does  not  come 
under  the  idea  of  honouring,  he  did  not  specifically  mention  tiiem,  but 
referred  only  to  the  spirit  and  temper  ihey  ought  to  have  exhibited  ? — Ed. 


102  COMMENTARIES  ON  CHAP.  III.  9. 

are  especially  necessary  to  foster  friendship  and  love.  The 
first  is,  Be  ye  all  of  one  mind,  or,  think  ye  all  the  same  thing. 
For  though  friends  are  at  liberty  to  think  diiferently,  yet  to 
do  so  is  a  cloud  which  obscures  love  ;  yea,  from  this  seed 
easily  arises  hatred.  Sympathy  (crvfjiTrdOeia)  extends  to  all 
our  faculties,  when  concord  exists  between  us  ;  so  that  every 
one  condoles  with  us  in  adversity  as  well  as  rejoices  with  us 
in  prosperity,  so  that  every  one  not  only  cares  for  himself, 
but  also  regards  the  benefit  of  others. 

What  next  follows,  Love  as  brethren,  belongs  peculiarly  to 
the  faithful ;  for  where  God  is  known  as  a  Father,  there  only 
brotherhood  really  exists.  Be  pitiful,  or  merciful,  which  is 
added,  means  that  we  are  not  only  to  help  our  brethren  and 
relieve  their  miseries,  but  also  to  bear  with  their  infirmities. 
In  what  follows  there  are  two  readings  in  Greek  ;  but  what 
seems  to  me  the  most  probable  is  the  one  I  have  put  as  the 
text  ;  for  we  know  that  it  is  the  chief  bond  to  preserve 
friendship,  when  every  one  thinks  modestly  and  humbly  of 
himself ;  as  there  is  nothing  on  the  other  hand  which  pro- 
duces more  discords  than  when  we  think  too  highly  of  our- 
selves. "Wisely  then  does  Peter  bid  us  to  be  humble-minded 
{ra7r€tvo(j)pov€<{,)  lest  pride  and  haughtiness  should  lead  us  to 
despise  our  neighbours.-^ 

9.  Not  rendering  evil  for  evil.  In  these  words  every  kind 
of  revenge  is  forbidden ;  for  in  order  to  preserve  love,  we 
must  bear  with  many  things.  At  the  same  time  he  does  not 
speak  here  of  mutual  benevolence,  but  he  would  have  us  to 
endure  wrongs,  when  provoked  by  ungodly  men.  And  though 
it  is  commonly  thought  that  it  is  an  instance  of  a  weak  and 
abject  mind,  not  to  avenge  injuries,  yet  it  is  counted  before 
God  as  the  highest  magnanimity.  Nor  is  it  indeed  enough 
to  abstain  from  revenge  ;  but  Peter  requires  also  that  we 
should  pray  for  those  who  reproach  us  ;  for  to  hless  here 
means  to  pray,  as  it  is  set  in  opposition  to  the  second  clause. 
But  Peter  teaches  us  in  general,  that  evils  are  to  be  over- 
come by  acts  of  kindness.  This  is  indeed  very  hard,  but  we 
ought  to  imitate  in  this  case  our  heavenly  Father,  who  makes 

^  Griesbach  has  given  the  preference  to  ru^uyoip^ovs;,  and  has  introduced 
it  into  the  text. — Ed. 


CHAP.  III.  9.  THE  FIRST  EPISTLE  OF  PETER.  103 

his  sun  to  rise  on  the  unworthy.  Wliat  the  sophists  imagine 
to  be  the  meaning,  is  a  futile  evasion  ;  for  when  Christ  said, 
"  Love  your  enemies,''  he  at  the  same  time  confirmed  his 
own  doctrine  by  saying,  "  That  ye  might  be  the  children  of 
God." 

Knowing  that  ye  are  thereunto  called.  He  means  that  this 
condition  was  required  of  the  faithful  when  they  were  called 
by  God,  that  they  were  not  only  to  be  so  meek  as  not  to 
retaliate  injuries,  but  also  to  bless  those  who  cursed  them  ; 
and  as  this  condition  may  seem  almost  unjust,  he  calls  tlieir 
attention  to  the  reward  ;  as  though  he  had  said,  that  there 
is  no  reason  why  the  faithful  should  complain,  because  their 
wrongs  would  turn  to  their  own  benefit.  In  short,  he  shews 
how  much  would  be  the  gain  of  patience  ;  for  if  we  sub- 
missively bear  injuries,  the  Lord  will  bestow  on  us  his 
blessing. 

The  verb,  Kkrjpovoixetv,  to  inherit,  seems  to  exj)ress  perpe- 
tuity, as  though  Peter  had  said,  that  the  blessing  would  not 
be  for  a  short  time,  but  perpetual,  if  we  be  submissive  in 
bearing  injuries.  But  God  blesses  in  a  way  difterent  from 
men ;  for  we  express  our  wishes  to  him,  but  he  confers  a 
blessing  on  us.  And  on  the  other  hand,  Peter  intimates  that 
they  who  seek  to  revenge  injuries,  attempt  what  will  yield 
them  no  good,  for  they  thus  deprive  themselves  of  God's 
blessing. 

10.  For  he  that  will  love  life,  and  10.  Qui  enim  vult  vitam  diligere, 
see  good  days,  let  him  refrain  his  et  videre  dies  bonos,  contineat  lin- 
tongue  from  evil,  and  his  lips  that  guam  suam  a  malo,  et  labia  sua,  ne 
they  speak  no  guile  :  Icquantur  dolum  ; 

11.  Let  him  eschew  evil,  and  do  11.  DecUnet  a  malo  et  faciat  bo- 
good  ;  let  him  seek  peace,  and  en-  num,  quserat  pacem  et  persequatur 
sue  it.  earn  : 

12.  For  the  eyes  of  the  Lord  are  12.  Quoniam  oculi  Domini  super 
over  the  righteous,  and  his  ears  are  justos,  et  aures  ejus  in  preces  eorum ; 
open  unto  their  prayers :  but  the  face  vidtus  autem  Domini  super  facientes 
of  the  Lord  is  against  them  that  do  mala. 

evil. 

13.  And  who  ts  he  that  will  harm  13.  Et  quis  est  qui  vobis  male 
you,  if  ye  be  followers  of  that  which     faciat,  si  boni  semuli  sitis  ? 

is  good  ? 

14.  But  and  if  ye  suffer  for  right-  14.  Verum  etiam  si  patiamiui 
eousness'  sake,  happy  are  ye  :  and  propter  justitiam,  beati ;  timorem 
be  not  afraid  of  their  terror,  neither  vero  eorum  ne  timeatis  neque  tur- 
be  troubled  ;  bemini  ; 


104  COMMENTARIES  ON  CHAP.  III.  10-12. 

15.  But  sanctify  the  Lord  God  in  15.  Sed  Dominum  exercituum 
your  hearts.  sanctificate  in  cordibus  vestris. 

10.  For  lie.  He  confirms  the  last  sentence  by  the  testi- 
mony of  David.  The  passage  is  taken  from  the  thirty-fourth 
Psalm,  where  the  Spirit  testifies  that  it  will  be  well  with  all 
who  keep  themselves  from  all  evil-doing  and  wrong-doing. 
The  common  feeling  indeed  favours  what  is  very  different  ; 
for  men  think  that  they  expose  themselves  to  the  insolence 
of  enemies,  if  they  do  not  boldly  defend  themselves.  But 
the  Spirit  of  God  promises  a  happy  life  to  none  except  to  the 
meek,  and  those  who  endure  evils  ;  and  we  cannot  be  happy 
except  God  prospers  our  ways  ;  and  it  is  the  good  and  the 
benevolent,  and  not  the  cruel  and  inhuman,  that  he  will 
favour. 

Peter  has  followed  the  Greek  version,  though  the  differ- 
ence is  but  little.  David's  words  are  literally  these, — "  He 
who  loves  life  and  desires  to  see  good  days,"  &c.  It  is  indeed 
a  desirable  thing,  since  God  has  placed  us  in  this  world,  to 
pass  our  time  in  peace.  Then,  the  way  of  obtaining  this  bless- 
ing is  to  conduct  ourselves  justly  and  harmlessly  towards  all. 

The  first  thing  he  points  out  are  the  vices  of  the  tongue  ; 
which  are  to  be  avoided,  so  tliat  we  may  not  be  contumeli- 
ous and  insolent,  nor  speak  deceitfully  and  with  duplicity. 
Then  he  comes  to  deeds,  that  we  are  to  injure  none,  or 
cause  loss  to  none,  but  to  endeavour  to  be  kind  to  all,  and 
to  exercise  the  duties  of  Immanity. 

11.  Let  him  seek  peace.  It  is  not  enough  to  embrace  it 
when  offered  to  us,  but  it  ought  to  be  followed  when  it 
seems  to  flee  from  us.  It  also  often  happens,  that  when  we 
seek  it  as  much  as  we  can,  others  will  not  grant  it  to  us. 
On  account  of  these  diffictilties  and  hindrances,  he  bids  us  to 
seek  and  pursue  it. 

12.  For  the  eyes  of  the  Lord  are  over  the  righteous,  or,  on 
the  righteous.  It  ought  to  be  a  consolation  to  us,  sufficient 
to  mitigate  all  evils,  that  we  are  looked  upon  by  the  Lord, 
so  that  he  will  bring  us  help  in  due  time.  The  meaning 
then  is,  that  the  prosperity  which  he  has  mentioned  depends 
on  the  protection  of  God  ;  for  were  not  the  Lord  to  care  for 
his  people,  they  would  be  like  sheep  exposed  to  wolves. 


CHAP.  III.  13.  THE  FIRST  EPISTLE  OF  PETER.  105 

And  that  we  for  little  reason  raise  a  clamour,  that  we  sud- 
denly kindle  unto  wrath,  that  we  burn  with  the  passion  of 
revenge,  all  this,  doubtless,  hai')pens,  because  we  do  not  con- 
sider that  God  cares  for  us,  and  because  we  do  not  acquiesce 
in  his  aid.  Thus  in  vain  we  shall  be  taught  patience,  ex- 
cept our  minds  are  first  imbued  with  this  truth,  that  God 
exercises  such  care  over  us,  that  he  will  in  due  time  suc- 
cour us.  When,  on  the  contrary,  we  are  fully  persuaded 
that  God  defends  the  cause  of  the  righteous,  we  shall  first 
attend  simply  to  innocence,  and  then,  when  molested  and 
hated  by  the  ungodly,  we  shall  flee  to  the  protection  of 
God.  And  when  lie  says,  that  the  ears  of  the  Lord  are 
open  to  our  prayers,  he  encourages  us  to  pray. 

But  the  face  of  the  Lord.  By  this  clause  he  intimates 
that  the  Lord  will  be  our  avenger,  because  he  will  not 
always  sufier  the  insolence  of  the  ungodly  to  prevail ;  and  at 
the  same  time  he  shews  how  it  will  be,  if  we  seek  to  defend 
our  life  from  injuries,  even  that  God  will  be  an  adversary  to 
us.  But  it  may,  on  the  other  hand,  be  objected  and  said, 
that  we  experience  it  daily  far  otherwise,  for  the  more 
righteous  any  one  is,  and  the  greater  lover  of  peace  he  is, 
the  more  he  is  harassed  by  the  wicked.  To  this  I  rejjly, 
that  no  one  is  so  attentive  to  righteousness  and  peace,  but 
that  he  sometimes  sins  in  this  respect.  But  it  ought  to  be 
especially  observed,  that  the  promises  as  to  this  life  do  not 
extend  further  than  as  to  Avhat  is  expedient  for  us  to  be 
fulfilled.  Hence,  our  peace  with  the  world  is  often  dis- 
turbed, that  our  flesh  may  be  subdued,  in  order  that  we 
may  serve  God,  and  also  for  other  reasons  ;  so  that  nothing 
may  be  a  loss  to  us. 

13.  Who  is  he  that  will  harm  you.  He  further  confirms 
the  previous  sentence  by  an  argument  drawn  from  common 
experience.  For  it  happens  for  the  most  part,  that  the  un- 
godly disturb  us,  or  are  provoked  by  us,  or  that  we  do  not 
labour  to  do  them  good  as  it  behoves  us  ;  for  they  who  seek 
to  do  good,  do  even  soften  minds  which  are  otherwise  hard 
as  iron.  This  very  thing  is  mentioned  by  Plato  in  his  first 
book  on  the  Republic,  "  Injustice,''  he  says,  "  causes  sedi- 
tions  and  hatreds   and    fightings    one  with    another ;    but 


106  COMMENTARIES  ON  CHAP.  III.  14. 

justice,  concord  and  friendship."^  However,  though  this 
commonly  happens,  yet  it  is  not  always  the  case  ;  for  the 
children  of  God,  how  much  soever  they  may  strive  to  pacify 
the  ungodly  by  kindness,  and  shew  themselves  kind  towards 
all,  are  yet  often  assailed  undeservedly  by  many. 

14.  Hence  Peter  adds,  But  if  ye  suffer  for  righteousness' 
sake.  The  meaning  is,  that  the  faithful  will  do  more  to- 
wards obtaining  a  quiet  life  by  kindness,  than  by  violence 
and  promptitude  in  taking  revenge  ;  but  that  when  they 
neglect  nothing  to  secure  peace,  were  they  to  suffer,  they  are 
still  blessed,  because  they  suffer  for  the  sake  of  righteous- 
ness. Indeed,  this  latter  clause  differs  much  from  the 
judgment  of  our  flesh  ;  but  Christ  has  not  without  reason 
thus  declared ;  nor  has  Peter  without  reason  repeated  the 
sentence  from  his  mouth  ;  for  God  will  at  length  come  as  a 
deliverer,  and  then  openly  will  appear  what  now  seems  in- 
credible, that  is,  that  the  miseries  of  the  godly  have  been 
blessed  when  endured  with  patience. 

To  suffer  for  righteousness,  means  not  only  to  submit  to 
some  loss  or  disadvantage  in  defending  a  good  cause,  but 
also  to  suffer  unjustly,  when  any  one  is  innocently  in  fear 
among  men  on  account  of  the  fear  of  God. 

Be  not  afraid  of  their  ter^'or.  He  again  points  out  the 
fountain  and  cause  of  impatience,  that  we  are  beyond  due 
measure  troubled,  when  the  ungodly  rise  up  against  us.  For 
such  a  dread  either  disheartens  us,  or  degrades  us,  or  kindles 
within  us  a  desire  for  revenge.  In  the  meantime,  we  do  not 
acquiesce  in  the  defence  of  God.  Then  the  best  remedy  for 
checking  the  turbulent  emotions  of  our  minds  will  be,  to 
conquer  immoderate  terrors  by  trusting  in  the  aid  of  God. 

But  Peter  no  doubt  meant  to  allude  to  a  passage  in  the 
eighth  chapter  of  Isaiah  ;  for  when  the  Jews  against  the  pro- 
hibition of  God  sought  to  fortify  themselves  by  the  aid  of 
the  Gentile  world,  God  warned  his  Proj^het  not  to  fear  after 
their  example.  Peter  at  the  same  time  seems  to  have 
turned  "  fear''  into  a  different  meaning  ;  for  it  is  taken 
passively  by  the  Prophet,  who  accused  the  people   of  un- 

"iixetiotruyvs  ofiovoizv  xcc)  (piXiocv Rep.  lib,  1. 


CHAP.  Ill,  14.  THE  FIRST  EPISTLE  OF  PETER.  107 

belief,  because,  at  a  time  when  they  ought  to  have  relied  on 
the  aid  of  God  and  to  have  boldly  despised  all  dangers,  they 
became  so  prostrate  and  broken  down  with  fear,  that  they 
sent  to  all  around  them  for  unlawful  help.  But  Peter  takes 
fear  in  another  sense,  as  meaning  that  terror  which  the  un- 
godly are  wont  to  fill  us  with  by  their  violence  and  cruel 
threatenings.  He  then  departs  from  the  senae  in  which  the 
word  is  taken  by  the  Prophet  ;  but  in  this  there  is  nothing- 
unreasonable  ;  for  his  object  was  not  to  explain  the  words  of 
the  Prophet ;  he  wished  only  to  shew  that  nothing  is  fitter 
to  produce  patience  than  what  Isaiah  prescribes,  even  to 
ascribe  to  God  his  honour  by  recumbing  in  full  confidence 
on  his  power. 

I  do  not,  however,  object,  if  any  one  j^refers  to  render 
Peter's  words  thus,  Fear  ye  not  their  fear  ;  as  though  he  had 
said,  "  Be  ye  not  afraid  as  the  unbelieving,  or  the  children 
of  this  world  are  wont  to  be,  because  they  understand  no- 
thing of  God's  providence.'"  But  this,  as  I  think,  would  be 
a  forced  explanation.  There  is,  indeed,  no  need  for  us  to 
toil  much  on  this  point,  since  Peter  here  did  not  intend  to 
explain  every  word  used  by  the  Prophet,  but  only  referred 
to  this  one  thing,  that  the  faithful  will  firmly  stand,  and 
can  never  be  moved  from  a  right  course  of  duty  by  any  dread 
or  fear,  if  they  will  sanctify  the  Lord. 

But  this  sanctification  ought  to  be  confined  to  the  present 
case.  For  whence  is  it  that  we  are  overwhelmed  with  fear, 
and  think  ourselves  lost,  when  danger  is  impending,  except 
that  we  ascribe  to  mortal  man  more  power  to  injure  us  than 
to  God  to  save  us  ?  God  promises  that  he  will  be  the  guar- 
dian of  our  salvation  ;  the  ungodly,  on  the  other  hand,  at- 
tempt to  subvert  it.  Unless  God's  promise  sustain  us,  do 
we  not  deal  unjustly  with  him,  and  in  a  manner  profane  him  ? 
Then  the  Prophet  teaches  us  that  we  ought  to  think  honour- 
ably of  the  Lord  of  hosts  ;  for  how  much  soever  the  ungodly 
may  contrive  to  destroy  us,  and  whatever  power  they  may 
possess,  he  alone  is  more  than  sufiaciently  powerful  to  secure 
our  safety.i     Peter  then  adds,  in  your  hearts.     For  if  this 

*  "  Sanctify"  here,  seems  to  have  the  same  meaning  as  in  our  Lord's 
prayer,  "  Hallowed,"  or  sanctified  "  be  thy  name ;"  where  it  means  honoured 


108  COMMENTARIES  ON  CHAP.  III.  15. 

conviction  takes  full  possession  of  our  minds,  that  the  help 
promised  bj  the  Lord  is  sufficient  for  us,  we  shall  be  well 
fortified  to  repel  all  the  fears  of  unbelief 

15.  And  be  ready  always  to  give  15.  Parati  autem  sitis  ad  respon- 
an  answer  to  every  man  that  asketh  sionem  cuivis  poscenti  a  vobis  rati- 
you  a  reason  of  the  hope  that  is  in  onem  ejus  quse  in  vobis  est  spei; 
you  ^nth  meekness  and  fear: 

16.  Having-  a  good  conscience;  16.  Cum  mansuetudine  et  timore, 
that,  whereas  they  speak  evil  of  you,  conscientiam  habentes  bonam  ;  ut  in 
asof  evil-doers,  they  may  be  ashamed  quo  de  vobis  obtrectant,  tanquam 
that  falsely  accuse  your  good  conver-  maleficis,  pudefiant  dum  infamant 
sation  in  Clirist.  bonam  vestram  in  Christo  conversa- 

tionem. 

Though  this  is  a  new  precept,  it  yet  depends  on  what  is 
gone  before,  for  he  requires  such  constancy  in  the  faithful, 
as  boldly  to  give  a  reason  for  their  faith  to  their  adversaries. 
And  this  is  a  part  of  that  sanctification  which  he  had  just 
mentioned  ;  for  we  then  really  honour  God,  when  neither 
fear  nor  shame  hinders  us  from  making  a  profession  of  our 
faith.  But  Peter  does  not  expressly  bid  us  to  assert  and 
proclaim  what  has  been  given  us  by  the  Lord  everywhere, 
and  always  and  among  all  indiscriminately,  for  the  Lord  gives 
his  peojole  the  spirit  of  discretion,  so  that  they  may  know 
when  and  how  far  and  to  whom  it  is  expedient  to  speak. 
He  bids  them  only  to  be  ready  to  give  an  answer,  lest  by 
their  sloth  and  the  cowardly  fear  of  the  flesh  they  should 
expose  the  doctrine  of  Christ,  by  being  silent,  to  the  derision 
of  the  ungodly.  The  meaning  then  is,  that  we  ought  to  be 
prompt  in  avowing  our  faith,  so  as  to  set  it  forth  whenever 
necessary,  lest  the  unbelieving  through  our  silence  should 
condemn  the  religion  we  follow. 

But  it  ought  to  be  noticed,  that  Peter  here  does  not  com- 
mand us  to  be  prepared  to  solve  any  question  that  may  be 
mooted ;  for  it  is  not  the  duty  of  all  to  speak  on  every  sub- 
ject. But  it  is  the  general  doctrine  that  is  meant,  which 
belongs  to  the  ignorant  and  the  simple.  Then  Peter  had  in 
view  no  other  thing,  than  that  Christians  should  make  it 
evident  to  unbelievers  that  they  truly  worshipped  God,  and 
had  a  holy  and  good  religion.     And  in  this  there  is  no  diffi- 

or  glorified.  And  to  honour  or  glorify  God  in  our  hearts  is  what  Calvin 
very  correctly  explains. — Ed. 


CHAP.  III.  16.  THE  FIRST  EPISTLE  OF  PETER.  109 

culty,  for  it  would  be  strange  if  we  could  bring  nothing  to 
defend  our  faith  when  any  one  made  inquiries  respecting  it. 
For  we  ought  always  to  take  care  that  all  may  know  that  we 
fear  God,  and  that  we  piously  and  reverently  regard  his 
legitimate  worship. 

This  was  also  required  by  the  state  of  the  times  :  the 
Christian  name  was  much  hated  and  deemed  infamous ; 
many  thought  the  sect  wicked  and  guilty  of  many  sacrileges. 
It  would  have  been,  therefore,  the  highest  perfidy  against 
God,  if,  when  asked,  they  had  neglected  to  give  a  testimony 
in  favour  of  their  religion.  And  this,  as  I  think,  is  the 
meaning  of  the  word  apology,  which  Peter  uses,  that  is, 
that  the  Christians  were  to  make  it  evident  to  the  world 
that  they  were  far  off  from  every  impiety,  and  did  not  cor- 
rupt true  religion,  on  which  account  they  were  sus23ected  by 
the  ignorant. 

Hope  here  is  by  a  metonymy  to  be  taken  for  faith.  Peter, 
however,  as  it  has  been  said,  docs  not  require  them  to  know 
how  to  discuss  distinctly  and  refinedly  every  article  of  the 
faith,  but  only  to  shew  that  their  faith  in  Christ  was  con- 
sistent with  genuine  piety.  And  hence  we  learn  how  all 
those  abuse  the  name  of  Christians,  who  understand  nothing 
certain  respecting  their  faith,  and  have  nothing  to  give  as 
an  answer  for  it.  But  it  behoves  us  again  carefully  to  con- 
sider what  he  says,  when  he  speaks  o^  that  hope  that  is  in 
you  ;  for  he  intimates  that  the  confession  which  flows  from 
the  heart  is  alone  that  which  is  approved  by  God ;  for  ex- 
cept faith  dwells  within,  the  tongue  prattles  in  vain.  It 
ought  then  to  have  its  roots  within  us,  so  that  it  may  after- 
wards bring  forth  the  fruit  of  confession. 

16.  With  meekness.  This  is  a  most  necessary  admonition  ; 
for  unless  our  minds  are  endued  with  meekness,  contentions 
will  immediately  break  forth.  And  meekness  is  set  in  op- 
position to  pride  and  vain  ostentation,  and  also  to  excessive 
zeal.  To  this  he  justly  adds  fear  ;  for  where  reverence  for 
God  prevails,  it  tames  all  the  ferocity  of  our  minds,  and  it 
will  especially  cause  us  to  speak  calmly  of  God's  mysteries. 
For  contentious  disputes  arise  from  this,  because  many  think 
less  honourably  than  they  ought  of  the  greatness  of  divine 


110  COMMENTARIES  ON  CHAP.  III.  1  7. 

wisdom,  and  are  carried  away  by  profane  audacity.  If,  then, 
we  would  render  approved  of  God  the  confession  of  our  faith, 
all  boasting  must  be  put  aside,  all  contention  must  be  relin- 
quished. 

Having  a  good  conscience.  What  we  say  without  a  cor- 
responding life  has  but  little  weight  ;  hence  he  joins  to 
confession  a  good  conscience.  For  we  see  that  many  are 
sufficiently  ready  with  their  tongue,  and  prate  much,  very 
freely,  and  yet  with  no  fruit,  because  the  life  does  not  cor- 
respond. Besides,  the  integrity  of  conscience  alone  is  that 
which  gives  us  confidence  in  speaking  as  we  ought  ;  for 
they  who  jjrattle  much  about  the  gospel,  and  whose  dissolute 
life  is  a  jDroof  of  their  impiety,  not  only  make  themselves 
objects  of  ridicule,  but  also  expose  the  truth  itself  to  the 
slanders  of  the  ungodly.  For  why  did  he  before  bid  us  to 
be  ready  to  defend  the  faith,  sliould  any  one  require  from 
us  a  reason  for  it,  except  that  it  is  our  duty  to  vindicate  the 
truth  of  God  against  those  false  suspicions  which  the  igno- 
rant entertain  respecting  it  ?  But  the  defence  of  the  tongue 
will  avail  but  little,  except  the  life  corresponds  with  it. 

He  therefore  says,  that  they  may  he  ashamed,  who  blame 
your  good  conversation  in  Christ,  and  who  speak  against 
y^ou  as  evil-doers  ;  as  though  he  had  said,  "  If  your  adver- 
saries have  nothing  to  allege  against  you,  except  that  you 
follow  Christ,  they  will  at  length  be  ashamed  of  their  mali- 
cious wickedness,  or  at  least,  your  innocence  will  be  sufficient 
to  confute  them."' 

17.  For  it  is  better,  if  the  -will  of  17.    Prsestat   enim   benefaciendo 

God  be  so,  that  ye  suffer  for  well-  (si  ita  fert  voluntas  Dei)  pati  quam 

doing,  than  for  evil-doing.  malefaciendo  : 

IS.  For   Christ   also   hath   once  18.  Quia  et  Christus  semel  pro 

suffered  for   sins,  the  just  for  the  peccatis  passus  est,  Justus  pro  injus- 

unjust,  that  he  might  bring  us  to  tis,  ut  nos  adduceret  Deo ;  mortifi- 

^        God,  being  put  to  death  in  the  flesh,  catusquidem  came,  vivificatus  autem 

tXa^S-^   ^^^  quickened  by  the  Spirit :  spiritu. 

w  17.  For  it  is  better.     This  belongs  not  only  to  what  fol- 

lows but  to  the  whole  context.  He  had  spoken  of  the  pro- 
fession of  faith,  which  at  that  time  was  attended  with  great 
danger ;  he  says  now  that  it  is  much  better,  if  they  sus- 
tained any  loss  in  defending  a  good  cause,  to  suffer  thus 


i 


CHAP.  III.  18.  THE  FIRST  EPISTLE  OF  PETER.  Ill 

unjustly  than  to  be  punished  for  their  evil  deeds.  This  con- 
solation is  understood  rather  by  secret  meditation,  than  by 
many  words.  It  is  what  indeed  occurs  everywhere  in  pro- 
fane authors,  that  there  is  a  sufficient  defence  in  a  good 
conscience,  whatever  evils  may  happen,  and  must  be  endured. 
These  have  spoken  courageously  ;  but  then  the  only  really 
bold  man  is  he  who  looks  to  God.  Therefore  Peter  added 
this  clause,  If  the  will  of  God  be  so.  For  in  these  words  he 
reminds  us,  that  if  we  suffer  unjustly,  it  is  not  by  chance, 
but  according  to  the  divine  will  ;  and  he  assumes,  that  God 
wills  nothing  or  appoints  nothing  but  for  the  best  reason. 
Hence  the  faithful  have  always  this  comfort  in  their  miseries, 
that  tliey  know  that  they  have  God  as  their  witness,  and 
that  they  also  know  that  they  are  led  by  him  to  the  con- 
test, in  order  that  they  may  under  his  protection  give  a 
proof  of  their  faith. 

18.  For  Christ  also.  It  is  another  comfort,  that  if  in  our 
afflictions  we  are  conscious  of  having  done  well,  we  suffer 
according  to  the  example  of  Christ ;  and  it  hence  follows 
that  we  are  blessed.  At  the  same  time  he  proves,  from  the 
design  of  Christ's  deatlvtliat  it  is  by  no  means  consistent 
with  our  profession  that  we  should  suffer  for  our  evil  deeds. 
For  he  teaches  us  that  Christ  suffered  in  order  to  bring  us 
to  God.  What  does  this  mean,  except  that  we  have  been 
thus  consecrated  to  God  by  Christ's  death,  that  we  may  live 
and  die  to  him  ? 

There  are,  then,  two  parts  in  this  sentence  ;  the  first  is, 
that  persecutions  ought  to  be  borne  with  resignation,  because 
the  Son  of  God  shews  the  way  to  us  ;  and  the  other  is,  that 
since  we  have  been  consecrated  to  God's  service  by  the  death 
of  Christ,  it  behoves  us  to  suffer,  not  for  our  faults,  but  for 
righteousness'  sake. 

Here,  however,  a  question  may  be  raised.  Does  not  God 
chastise  the  faithful,  whenever  he  suffers  them  to  be  afflicted? 
To  this  I  answer,  that  it  indeed  often  happens,  that  God 
punishes  them  according  to  what  they  deserve  ;  and  this  is 
not  denied  by  Peter ;  but  he  reminds  us  what  a  comfort  it 
is  to  have  our  cause  connected  with  God.  And  how  God 
does  not  punish  sins  in  them  who  endure  persecution  for  the 


112  COMMENTARIES  ON  CHAP.  III.  J  9. 

sake  of  righteousness,  and  in  what  sense  they  are  said  to  be 
innocent,  we  shall  see  in  the  next  chapter. 

Being  put  to  death  in  the  flesh.  Now  this  is  a  great  thing, 
that  we  are  made  conformable  to  tlie  Son  of  Grod,  when  we 
suffer  without  cause  ;  but  there  is  added  another  consola- 
tion, that  the  death  of  Christ  had  a  blessed  issue  ;  for  though 
he  suffered  through  the  weakness  of  the  flesh,  he  yet  rose 
again  through  the  power  of  the  Spirit.  Then  the  cross  of 
Christ  was  not  prejudicial,  nor  his  death,  since  life  obtained 
the  victory.  This  was  said  (as  Paul  also  reminds  us  in 
2  Cor.  iv.  10)  that  we  may  know  that  we  are  to  bear  in  our 
body  the  dying  of  Christ,  in  order  that  his  life  may  be  mani- 
fested in  us.  Flesh  here  means  the  outward  man  ;  and 
Spirit  means  the  divine  power,  by  which  Christ  emerged 
fromT death  a  conqueror. 

19.  By  which  also  he  went  and  19.  In  quo  et  iis  qui  in  specula 
preached  unto  the  spirits  in  prison ;      {vd,  in  excubiis,  vel,  carcere)  erant 

spiritibus,  profectus  pradicavit ; 

20.  Which  sometime  were  disobe-  20.  Quura  increduli  fuissent  olim, 
dient,  when  once  the  long-suftering  quum  semel  expectabatur  Dei  pa- 
of  God  waited  in  the  days  of  Noah,  tientia  in  diebus  Noe ;  dum  appara- 
while  the  ark  was  a  preparing,  batur  area,  in  qua  paucas,  hoc  est, 
wherein  few,  that  is,  eight  souls,  octo  animse  servatse  sunt  per  aquam. 
were  saved  by  water. 

21.  The  like  iigure  whereunto  21.  Cujus  figura  respondens  bap- 
even  baptism  doth  also  now  save  us,  tismus,  nos  quoque  salvos  reddit,  non 
(not  the  putting  away  of  the  filth  of  abjectio  sordium  carnis,  sed  bonse 
the  flesh,  but  the  answer  of  a  good  conscientise  examen  apud  Deum,  per 
conscience  toward  God.)  by  the  re-  resurrectionem  Jesu  Christi : 
surrection  of  Jesus  Christ : 

22.  Who  is  gone  into  heaven,  and  22.  Qui  est  in  dextera  Dei  pro- 
is  on  the  right  hand  of  God  ;  angels,  fectus  in  coelura,  subjectis  sibi  ange- 
and  authorities,  and  powers,  being  lis,  et  potestatibus  et  virtutibus. 
made  subject  unto  him. 

19.  By  which  also.  Peter  added  this,  that  we  might  know 
that  the  vivifying  power  of  the  Spirit  of  which  he  spoke, 
was  not  only  put  forth  as  to  Clirist  himself,  but  is  also  poured 
forth  with  regard  to  us,  as  Paul  shews  in  Rom.  v.  5.  He 
then  says,  that  Christ  did  not  rise  only  for  himself,  but  that 
he  made  known  to  others  the  same  power  of  his  Spirit,  so 
that  it  penetrated  to  the  dead.  It  hence  follows,  that  we 
shall  not  less  feel  it  in  vivifying  whatever  is  mortal  in  us. 

But  as  the  obscurity  of  this  passage  has  produced,  as 
usual,  various  explanations,  I  shall  first  disprove  what  lias 


CHAP.  III.  19.  THE  FIRST  EPISTLE  OF  PETER.  113 

been  brouglit  forward  by  some,  and  secondly,  we  shall  seek 
its  genuine  and  true  meaning-. 

Common  has  been  the  opinion  that  Christ's  descent  into 
hell  is  here  referred  to  ;  but  the  words  mean  no  such  thing ; 
for  there  is  no  mention  made  of  the  soul  of  Christ,  but  only 
that  he  went  by  the  Spirit :  and  these  are  very  different 
tilings,  that  Christ's  soul  went,  and  that  Christ  preached  by 
the  power  of  the  Spirit.  Then  Peter  expressly  mentioned 
the  Spirit,  tliat  he  might  take  away  the  notion  of  what  may 
be  called  a  real  presence. 

Otliers  explain  this  passage  of  the  apostles,  that  Christ 
by  their  ministrj^  appeared  to  the  dead,  that  is,  to  unbe- 
lievers. I,  indeed,  allow  that  Christ  by  means  of  his  apos- 
tles went  by  his  Spirit  to  those  who  were  kept  as  it  were  in 
prison  ;  but  this  exposition  appears  incorrect  on  several 
accounts  :  First,  Peter  says  that  Christ  went  to  spirits,  by 
vvhicliJiejn£.ans  souLs_sp.paj;:ut  for  living 

men  are  neiyer.  called  spirits  ;  and  secondly,  what  Peter  re- 
jjeats  in  the  fourth  chapter  on  the  same  subject,  does  not 
admit  of  such  an  allegory.  Therefore  the  words  must  be 
propei'ly  understood  of  the  dead.  Thirdly,  it  seems  very 
strange,  that  Peter,  speaking  of  the  apostles,  should  imme- 
diately, as  though  forgetting  himself,  go  back  to  the  time  of 
Noah.  Certainly  this  mode  of  speaking  would  be  most  un- 
suitable.    Then  this  explanation  cannot  be  right. 

Moreover,  the  strange  notion  of  those  who  think  tjiat  un- 
believers as  to  the  comnig  of  Christy  were  after  his  dcatji 
freed  from  their  sin,  needs  no  long  refutation  ;  for  it  is  an 
indubitable  doctrine  of  Scripture,  that  we  obtain  not  salva- 
tion in  Christ  except  by  faith  ;  then  there  is  no  hope  left 
for  those  who  continue  to  death  unbelieving.  They  speak 
what  is  somewhat  more  probable,  who  say,  that  the  redemp 
tion  obtained  by  Clinsf  availed  the  dead,  who  in  the  time  I 
of  Noah  were  long  vnibelieving,  but  repented  a  short  time  ] 
before  they  were  drowned  by  the  deluge.  They  then  under-  ' 
stoodfUiat  they  suffered  in  the  flesh  the  punishment  due  to 
their  perverseness,  and  yet  were  saved  by  Christ,  so  that 
they  did  not  perish  for  ever.  But  this  interpretation  can- 
not stand  ;  it  is  indeed  inconsistent  with  the  words  of  the 


114  COMMENTARIES  ON  CHAP.  III.  19. 

passage,  for  Peter  ascribes  salvation  only  to  tlie  family  of 
Noah,  and  gives  over  to  ruin  all  who  were  not  within  the 
ark. 

I  therefore  have  no  doubt  but  Peter  speaks  generally, 
that  the  manifestation  of  Christ's  grace  was  made  to  godly 
spirits,  and  that  they  were  thus  endued  with  the  vital 
power  of  the  Spirit.  Hence  there  is  no  reason  to  fear  that 
it  will  not  flow  to  us.  But  it  may  be  inquired,  Why  he  puts 
in  prison  the  souls  of  the  godly  after  having  quitted  their 
bodies  ?  It  seems  to  me  that  (f)vkaKij  rather  means  a  watch- 
z  tower  in  which  watchmen  stand  for  the  purpose  of  watch- 
(  ing,  or  the  very  act  of  watching  :  for  it  is  often  so  taken  by 
Greek  authors  ;  and  the  meaning  would  be  very  appropri- 
ate, that  godly  souls  were  watching  in  hope  of  the  salvation 
promised  them,  as  though  they  saw  it  afar  oif.  Nor  is  there 
a  doubt  but  that  the  holy  fathers  in  life,  as  well  as  after 
death,  directed  their  thoughts  to  this  object.  jBut  if  the 
word  prison  be  preferred,  it  would  not  be  unsuitable  ;  for, 

s    as^wliile  they  lived,  the  Law,  according  to  Paul,  (Gal.  iii. 

I  23,)  was  a  sort  of  prison  in  which  they  were  kept ;  so  after 
death  they  must  have  felt  the  same  desire  for  Christ ;  for 
the  spirit  of  liberty  had  not  as  yet  been  fully  given.  Hence 
this  anxiety,  of  expectation  was  to  them  a  kind  of  prison. 

Thus  far  the  Apostle's  words  seem  to  agree  together,  and 
with  the  thread  of  the  argument ;  but  what  follows  is 
attended  with  some  difficulty  ;  for  he  does  not  mention  the 
faithful  here,  but  only  the  unbelieving  ;  and  this  seems  to 
overturn  the  preceding  exposition.  Some  have  for  this 
reason  been  led  to  think  that  no  other  thing  is  said  here, 
but  that  the  unbelieving,  who  had  formerly  persecuted  the 
godly,  found  the  Spirit  of  Christ  an  accuser,  as  though  Peter 
consoled  the  faithful  with  this  argument,  that  Christ,  even 
when  dead,  punished  them.  But  their  mistake  is  discovered 
by  what  we  shall  see  in  the  next  chapter,  that  the  Gospel 

L   was  preacheH  to  the  dead,  that  they  might  live  according  to 

/  God  in  the  spirit,  which  peculiarly  applies  to  the  faithful. 
And  it  is  further  certain  that  he  repeats  there  what  he  now 
says.  Besides,  tliey  have  not  considered  that  what  Peter 
meant  was  especially  this,  that  as  the  power  of  the  Spirit  of 


^Hf^'irf 


CHAP.  III.  19.  THE  FIRST  EPISTLE  OF  PETER.  1  15 

Christ  shewed  itself  to  be  vivifying  in  him,  and  was  known 
as  sucli  by  the  dead,  so  it  will  be  towards  us. 

Let  us,  however,  see  why  it  is  that  he  mentions  only  the 
unbelieving  ;  for  he  seems  to  say,  that  Christ  in  spirit  ap- 
peared to  those  who  formerly  were  unbelieving  ;  but  I  un- 
derstand him  otherwise,  that  then  the  true  servants  of  God 
were  mixed  together  with  the  unbelieving,  and  were  almost 
hidden  on  account  of  their  number.  I  allow  that  the  Greek 
construction  is  at  variance  with  this  meaning,  for  Peter,  if 
he  meant  this,  ought  to  have  used  the  genitive  case  abso- 
lute. But  as  it  was  not  unusual  with  the  Apostles  to  put 
one  case  instead  of  another,  and  as  we  see  that  Peter  here 
heaps  together  many  things,  and  no  other  suitable  meaning 
can  be  elicited,  I  have  no  hesitation  in  giving  this  explana- 
tion of  this  intricate  passage  ;  so  that  readers  may  under- 
stand that  those  called  unbelieving  are  diiferent  from  those 
to  whom  he  said  the  Gospel  was  preached. 

After  having  then  said  tliat  Christ  was  manifested  to  the 
dead,  he  immediately  adds,  WJienthei^e  were  formerly  unbe- 
lievers ;  by  which  he  intimated,  that  it  was  no  injury  to  the 
iioly  Fatliers  that  they  were  almost  hidden  through  the  vast 
number  of  the  ungodly.  For  he  meets,  as  I  tliink,  a  doubt, 
which  might  have  harassed  the  faithful  of  that  day.  They 
saw  almost  the  whole  world  filled  with  luibelievers,  that 
they  enjoyed  all  authority,  and  tliat  life  was  in  their  power. 
This  trial  might  have  shaken  the  confidence  of  those  who 
were  shut  up,  as  it  were,  under  the  sentence  of  death, 
Tlierefore  Peter  reminds  them,  that  the  condition  of  the 
fathers  was  not  different,  and  that  though  the  multitude  of 
the  ungodly  then  covered  the  whole  earth,  their  life  was  yet 
preserved  in  safety  by  the  power  of  God. 

He  then  comforted  the  godly,  lest  they  should  be  cast 
down  and  destroyed  because  they  were  so  few  ;  and  he  chose 
an  example  the  most  remarkable  in  antiquity,  even  that  of 
the  world  drowned  by  the  deluge  ;  for  then  in  the  common 
ruin  of  mankind,  the  family  of  Noah  alone  escaped.  And 
he  points  out  the  manner,  and  says  that  it  was  a  kind  of 
baptism.  There  is  then  in  this  respect  also  nothing  un- 
suitable. 


116  COMMENTARIES  ON  CHAP.  IIT.  21. 

The  sum  of  what  is  said  is  this,  that  the  world  has  always 
been  full  of  unbelievers,  but  that  the  godly  ought  not  to 
be  terrified  by  their  vast  number  ;  for  though  Noah  was 
surrounded  on  every  side  by  the  ungodly,  and  had  very  few 
as  his  friends,  he  was  not  yet  drawn  aside  from  the  right 
course  of  his  faith. ^ 

When  once  the  long-suffering  of  God  waited.  This  ought 
to  be  applied  to  the  ungodly,  whom  God's  patience  rendered 
more  slothful ;  for  when  God  deferred  his  vengeance  and 
did  not  immediately  execute  it,  the  ungodly  boldly  disre- 
garded all  threatenings  ;  but  Noah,  on  the  contrary,  being 
warned  by  God,  had  the  deluge  for  a  long  time  before  his 
eyes.  Hence  his  assiduity  in  building  the  ark  ;  for  being- 
terrified  by  God's  judgment,  he  shook  ofi"  all  torpidity. 

21.  The  like  figure  whereunto.  I  fully  think  that  the 
relative  ought  to  be  read  in  the  dative  case,  and  that  it 
has  happened,  through  a  mistake,  that  o  is  put,  and  not  &>. 
The  meaning,  however,  is  not  ambiguous,  that  Noah,  saved 
by  water,  had  a  sort  of  baptism.  And  this  the  Apostle 
mentions,  that  the  likeness  between  him  and  us  might 
appear  more  evident.  It  has  already  been  said  that  the 
design  of  this  clause  is  to  shew  that  we  ought  not  to  be  led 
away  by  wicked  examples  from  the  fear  of  God,  and  the 
right  way  of  salvation,  and  to  mix  with  the  world.     This  is 


^  The  most  satisfactory  explanation  of  this  passage  is  that  of  Beza, 
Doddridge,  Macknight,  and  Scott ;  that  the  reference  is  to  what  was  done 
in  the  time  of  Noah,  tliat  is,  that  Christ  by  his  Spirit  employed  him  as  a 
preacher  of  righteousness,  though  with  no  success,  as  the  spirits  of  the 
men  to  whom  he  preached  were  then  in  prison,  reserved,  as  the  fallen 
angels  are  represented  to  be,  for  the  judgment  of  the  last  day.  The 
Ajjostle  had  before  said  that  Christ's  Spirit  was  in  the  prophets  who  fore- 
told his  coming,  chap.  i.  11.     The  passage  may  be  thus  rendered, — 

19.  "  By  which  also  he,  having  gone,  preached  to  the  spirits  who  are  in 
prison,  formerly  disobedient,  when  the  long-suffering  of  God  waited  in  the 
days  of  Noah,"  &c.  ;  or,  according  to  Macknight,  "  to  the  spirits  now  in 
prison,  who  formerly  were  disobedient,"  &c.  The  word  "  formerly"  seems 
to  require  "  now"  in  the  previous  clause,  or,  "  who  are,"  as  rendered  by 
Beza.  "  He,  having  gone,  preached,"  is  similar  to  a  phrase  in  Epli.  ii. 
17,  "  And  came  and  preached,"  &c. ;  or,  literally,  "  And  having  come  he 
preached,"  &c.  Paul  does  not  speak  of  his  coming  personally,  but  by  his 
ministers :  and  Peter  evidently  speaks  of  his  going  in  the  same  sense. 

For  aVal  llihixiTii,  Griesbach  substitutes  avtli^ixtro,  as  being  the  most 
approved  reading. — Ed. 


CHAP.  III.  21.  THE  FIRST  EPISTLE  OF  PETER.  117 

made  evident  in  baptism,  in  which  we  are  buried  together 
with  Christ,  so  that,  being  dead  to  the  world,  and  to  the 
flesh,  we  may  live  to  God.  On  this  account,  he  says  that 
our  baptism  is  an  antitype  (avrLrvrrov)  to  the  baptism  of 
Noah,  not  that  Noah's  baptism  was  the  first  pattern,  and 
ours  an  inferior  figure,  as  the  word  is  taken  in  the  Epistle 
to  the  Hebrews,  where  the  ceremonies  of  tlie  law  are  said  to 
be  antitypes  of  heavenly  things,  (Heb.  ix.  4.)  Greek  writers 
apply  the  same  word  to  sacraments,  so  that,  when  they  speak 
of  the  mystical  bread  of  the  holy  Supper,  they  call  it  the  an- 
titype. But  here  there  is  no  comparison  made  between  the 
greater  and  the  less  ;  the  Apostle  only  means  that  there  is 
a  likeness,  and  as  they  commonly  say,  a  correspondence. 
Perhaps  it  might  more  properly  be  said  to  be  correspond- 
ency, {avTiaTpo<pov,)  as  Aristotle  makes  Dialectics  to  be  the 
antistrophfe  of  Rhetoric.  But  we  need  not  labour  about 
words,  when  there  is  an  agreement  about  the  thing  itself. 
As  Noah,  then,  obtained  life  through  death,  when  in  the 
ark,  he  was  enclosed  not  otherwise  than  as  it  were  in  tlie 
grave,  and  when  the  whole  world  perished,  he  was  preserved 
together  with  his  small  family ;  so  at  this  day,  the  death 
which  is  set  forth  in  baptism,  is  to  us  an  entrance  into  life, 
nor  can  salvation  be  hoped  for,  except  we  be  separated 
from  the  world. 

Not  the  putting  muay  of  the  filth  of  the  flesh.  This  was 
added,  because  it  might  be  that  the  greatest  part  of  men 
would  profess  the  name  of  Christ  ;  and  so  it  is  with  us,  al- 
most all  are  introduced  into  the  church  by  baptism.  Thus, 
what  he  had  said  before  would  not  be  appropriate,  that  few 
at  this  day  are  saved  by  baptism,  as  God  saved  only  eight 
by  the  ark.  This  objection  Peter  anticipates,  when  he  tes- 
tifies that  he  speaks  not  of  the  naked  sign,  but  that  the 
effect  must  also  be  connected  with  it,  as  though  he  had  said, 
that  what  happened  in  the  age  of  Noah  would  always  be  the 
case,  that  mankind  would  rush  on  to  their  own  destruction, 
but  that  the  Lord  would  in  a  wonderful  way  deliver  His 
very  small  flock. 

We  now  see  what  this  connexion  means ;  for  some  one  might 
object  and  say,  "  Our  baptism  is  widely  different  from  that 


118  COMMENTAEIES  ON  CHAP.  III.  21. 

of  Noali,  for  it  happens  that  most  are  at  this  day  baptized." 
To  this  he  replies,  that  the  external  symbol  is  not  sufficient, 
except  baptism  be  received  really  and  effectually  :  and  the 
reality  of  it  will  be  found  only  in  a  few.  It  hence  follows 
that  we  ought  carefully  to  see  how  men  commonly  act  when 
"we  rely  on  examples,  and  that  we  ought  not  to  fear  though 
we  may  be  few  in  number. 

But  the  fanatics,  such  as  Schuencfeldius,  absurdly  pervert 
this  testimony,  while  they  seek  to  take  away  from  sacraments 
all  their  power  and  effect.  For  Peter  did  not  mean  here  to 
teach  that  Christ's  institution  is  vain  and  inefficacious,  but 
only  to  exclude  hypocrites  from  the  hope  of  salvation,  who, 
as  far  as  they  can,  deprave  and  corrupt  baptism.  Moreover, 
when  we  speak  of  sacraments,  two  things  are  to  be  consi- 
dered, the  sign  and  the  thing  itself  In  baptism  the  sign  is 
water,  but  the  thing  is  the  washing  of  the  soul  by  the  blood 
of  Christ  and  the  mortifying  of  the  flesh.  The  institution 
of  Christ  includes  these  two  things.  Now  that  the  sign  ap- 
pears often  inefficacious  and  fruitless,  this  happens  through 
the  abuse  of  men,  which  does  not  take  away  the  nature  of 
the  sacrament.  Let  us  then  learn  not  to  tear  away  the  thing 
signified  from  the  sign.  We  must  at  the  same  time  beware 
of  another  evil,  such  as  prevails  among  the  Papists  ;  for  as 
they  distinguish  not  as  they  ought  between  the  thing  and 
the  sign,  they  stop  at  the  outward  element,  and  on  that  fix 
their  hope  of  salvation.  Therefore  the  sight  of  the  water 
takes  away  their  thoughts  from  the  blood  of  Christ  and  the 
power  of  tlie  Spirit.  They  do  not  regard  Christ  as  the  only 
author  of  all  the  blessings  therein  offered  to  us  ;  they  transfer 
the  glory  of  his  death  to  the  water,  they  tic  the  secret  power 
of  the  Spirit  to  the  visible  sign. 

What  then  ought  we  to  do  ?  Not  to  separate  what  has 
been  joined  together  by  the  Lord.  We  ought  to  acknowledge 
in  baptism  a  spiritual  wasliing,  we  ought  to  embrace  therein 
the  testimony  of  the  remission  of  sin  and  the  pledge  of  our 
renovation,  and  yet  so  as  to  leave  to  Christ  his  own  honour, 
and  also  to  the  Holy  Spirit ;  so  that  no  part  of  our  salvation 
should  be  transferred  to  the  sign.  Doubtless  when  Peter, 
having  mentioned  baptism,  immediately  made  this  excej)- 


CHAP.  III.  22.  THE  FIRST  EPISTLE  OF  PETER,  119 

tion,  that  it  is  not  the  putting  off  of  the  filth  of  the  flesh,  he 
sufficiently  shewed  that  baptism  to  some  is  only  the  outward 
act,  and  that  the  outward  sign  of  itself  avails  nothing. 

But  the  answer  of  a  good  conscience.  The  word  question, 
or  questioning,  is  to  be  taken  here  for  "  answer,"  or  testi- 
mony. Now  Peter  briefly  defines  the  efficacy  and  use  of 
baptism,  when  he  calls  attention  to  conscience,  and  expressly 
requires  that  confidence  which  can  sustain  the  sight  of  God 
and  can  stand  before  his  tribunal.  For  in  these  words  he 
teaches  us  that  baptism  in  its  main  part  is  spiritual,  and 
then  that  it  includes  the  remission  of  sins  and  renovation  of 
the  old  man  ;  for  how  can  there  be  a  good  and  pure  con- 
science until  our  old  man  is  reformed,  and  we  be  renewed 
in  the  righteousness  of  God  ?  and  how  can  we  answer  before 
God,  unless  we  rely  on  and  are  sustained  by  a  gratuitous 
pardon  of  our  sins  ?  In  short,  Peter  intended  to  set  forth  the 
effect  of  baptism,  that  no  one  might  glory  in  a  naked  and 
dead  sign,  as  hypocrites  are  wont  to  do. 

But  we  must  notice  what  follows,  hy  the  resurrection  of 
Jesus  Christ.  By  these  words  he  teaches  us  that  we  are  not 
to  cleave  to  the  element  of  water,  and  that  what  is  thereby 
typified  flows  from  Christ  alone,  and  is  to  be  sought  from  him. 
Moreover,  by  referring  to  the  resurrection,  he  has  regard  to 
the  doctrine  whicli  he  had  taught  before,  that  Christ  was 
vivified  by  the  Spirit ;  for  the  resurrection  was  victory  over 
death  and  the  completion  of  our  salvation.  We  hence  learn 
that  the  death  of  Christ  is  not  excluded,  but  is  included  in 
his  resurrection.  We  then  cannot  otherwise  derive  benefit 
from  baptism,  than  by  having  all  our  thoughts  fixed  on  the 
death  and  the  resurrection  of  Christ. 

22.  Who  is  on  the  right  ha7id  of  God.  He  recommends  to 
us  the  ascension  of  Christ  unto  heaven,  lest  our  eyes  should 
seek  him  in  the  world  ;  and  this  belongs  especially  to  faith. 
He  commends  to  our  notice  his  session  on  the  Father's  right 
hand,  lest  we  should  doubt  his  power  to  save  us.  And  what 
his  sitting  at  the  right  hand  of  the  Father  means,  we  have 
elsewhere  explained,  that  is,  that  Christ  exercises  supreme 
power  everywhere  as  God's  representative.  And  an  expla- 
nation of  this  is  what  follows,  angels  being  made  subject  to 


120  COMMENTARIES  ON  CHAP.  IV.  1. 

Mm  ;  and  he  adds  poivers  and  authorities  only  for  tlie  sake 
of  amj^lification,  for  angels  are  usually  designated  by  such 
words.  It  was  then  Peter's  object  to  set  forth  by  these  high 
titles  the  sovereignty  of  Christ. 


CHAPTER  IV. 

1.  Forasmuch  then  as  Christ  hath         1.  Christo  igitiir  passo  pro  nobis 
suffered  for  us  in  the  flesh,  arm  your-  carne,  vos  quoque  eaclem  cojjitatione 
selves  hkewise  with  the  same  mind:  armamini ;  quod  scihcet  qui  passus 
for  he  that  hath  suffered  in  the  flesh  est  in  carne,  destitit  a  peccato  ; 
hath  ceased  from  sin  ; 

2.  That  he  no  h)nger  shouhl  Hve  2.  Ne  amplius  hominum  concu- 
the  rest  of  his  time  in  the  flesh  to  piscentiis,  sed  vohintati  Dei,  quod 
the  lusts  of  men,  but  to  the  will  of  residuum  est  temporis  in  carne, 
God.  vivat. 

3.  For  the  time  past  of  om-  life  3.  Satis  enim  nobis  est  quod  an- 
may  suffice  us  to  have  wrought  the  teacto  vitse  tempore  voluntatem  gen- 
will  of  the  Gentiles,  when  we  walked  tium  patraverimus,  quiun  ambula- 
in  lasciviousness,  lusts,  excess  of  remus  in  lasciviis,  concupiscentiis, 
wine,  revellings,  banquetings,  and  comessationibus,  potationibus  et  ne- 
abominable  idolatries  :  fariis  idololatriis  : 

4.  Wherein  they  think  it  strange  4.  Quod  illis  videtur  insolens, 
that  ye  run  not  with  them  to  the  quod  non  concurratis  in  eandem 
same  excess  of  riot,  speaking  evil  of  luxus  profusionem,  ideoque  male 
you  ;  loqimntur ; 

5.  Who  shall  give  account  to  him  5.  Qui  reddituri  stmt  rationem  ei 
that  is  ready  to  judge  the  quick  and  qui  paratus  est  judicare  vivos  et 
the  dead.  mortuos. 

1.  Forasmuch  then  as  Christ.  When  he  had  before  set 
forth  Christ  before  us,  he  only  si^oke  of  the  suffering  of  the 
cross  ;  for  sometimes  the  cross  means  mortification,  because 
the  outward  man  is  wasted  by  afflictions,  and  our  flesh  is  also 
subdued.  But  he  now  ascends  higher  ;  for  he  sjieaks  of  the 
reformation  of  the  whole  man.  The  Scripture  recommends 
to  us  a  twofold  likeness  to  the  death  of  Christ,  that  we  are 
to  be  conformed  to  him  in  reproaches  and  troubles,  and  also 
that  the  old  man  being  dead  and  extinct  in  us,  we  are  to  be 
renewed  to  a  spiritual  life.  (Phil.  iii.  10  ;  Rom.  vi.  4.)  Yet 
Christ  is  not  simply  to  be  viewed  as  our  example,  when  we 
speak  of  the  mortification  of  the  flesh  ;  but  it  is  by  his  Spirit 
that  we  are  really  made  conformable  to  his  death,  so  that  it 
becomes  eftectual  to  the  crucifying  of  our  flesh.  In  short,  as 
Peter  at  the  end  of  the  last  chapter  exhorted  us  to  patience 


CHAP.  IV.  1.  THE  FIRST  EPISTLE  OF  PETER.  121 

after  tlie  example  of  Christ,  because  death  was  to  him  a 
passage  to  life  ;  so  now  from  the  same  death  he  deduces  a 
higlier  doctrine,  that  we  ought  to  die  to  the  flesh  and  to  the 
world,  as  Paul  teaches  us  more  at  large  in  the  sixth  chapter 
of  his  Epistle  to  the  Romans.  lie  therefore  says,  arm  your- 
selves, or  be  ye  armed,  intimating  that  we  are  really  and 
effectually  supplied  with  invincible  weapons  to  subdue  the 
flesh,  if  we  partake  as  we  ought  of  the  efficacy  of  Christ's 
death. 

For  he  that  hath  suffered.  The  particle  on  does  not,  I  think, 
denote  here  the  cause,  but  is  to  be  taken  as  explanatory  ;  for 
Peter  sets  forth  what  tliat  thought  or  mind  is  with  which 
Christ's  death  arms  us,  even  that  the  dominion  of  sin  ouglit 
to  be  abolished  in  us,  so  that  God  may  reign  in  our  life. 
Erasmus  has  incorrectly,  as  I  think,  rendered  the  word  "  he 
who  did  suffer,"  (patiebatuj')  applying  it  to  Christ.  For  it  is 
an  indefinite  sentence,  which  generally  extends  to  all  the 
godly,  and  has  the  same  meaning  with  the  words  of  Paul  in 
Rom.  vi.  7,  "  He  who  is  dead  is  justified  or  freed  from  sin  ;" 
for  both  the  Apostles  intimate,  that  when  we  become  dead 
to  the  flesh,  we  have  no  more  to  do  with  sin,  that  it  should 
reign  in  us,  and  exercise  its  power  in  our  life.' 

It  may,  however,  be  objected,  that  Peter  here  speaks  un- 
suitably in  making  us  to  be  conformable  to  Christ  in  this 

1  The  subject  of  this  passage,  from  ch.  iii.  14  to  ch.  iv.  6,  is  suflfering 
unjustly,  or  for  righteousness'  sake,  and  Christ  is  brought  as  an  example, 
he  being  just,  suflered  for  the  unjust.  After  a  digression  at  the  19th  verse 
cf  the  third  chapter,  the  Apostle  returns  here  to  his  former  subject,  the 
example  of  Christ  suffering  in  the  flesh  or  in  his  body  and  in  order  to  re- 
tain still  the  idea  that  he  was  just  when  lie  suflered,  this  clause  seems  to 
have  been  put  in  parenthetically,  "  For  he  who  suflered  ceased  from  sin," 
that  is,  had  no  sin,  but  was  just.  And  hence  in  the  following  verses  he 
exhorts  them  to  lead  a  holy  life  whatever  might  be  the  opposition  from  the 
world,  so  that  they  might  be  like  their  Saviour,  sufiering  unjustly,  they 
themselves  being  innocent. 

1.  "  Christ  then  having  suffered  for  us  in  the  flesh,  arm  ye  also  your- 
selves with  the  same  mind,  (for  he  who  suffered  in  the  flesh  ceased  from 
sin  ;)  2.  so  as  to  live  no  longer  the  remaining  time  in  the  flesh  to  the  lusts 
of  men,  but  to  the  Avill  of  God." 

They  were  exhorted  to  resolve  to  follow  the  example  of  Christ,  but  in 
such  a  way  as  not  to  suffer  for  their  sins,  but  for  righteousness'  sake.  It 
is  implied  that  they  had  been  evil-doers,  but  they  were  no  longer  to  be  so, 
otherwise  their  suffering  in  the  flesh  would  not  be  like  that  of  Christ.  To 
suffer  as  well-doers,  and  not  as  evil-doers,  was  to  suffer  as  Clmst  did. — Ed. 


122  COMMENTARIES  ON  CHAP.  IV.  2. 

respect,  that  we  suffer  in  the  flesh ;  for  it  is  certain  that 
there  was  nothing  sinful  in  Christ  which  required  to  be 
corrected.  But  tlie  answer  is  obvious,  that  it  is  not  neces- 
sary that  a  comparison  sliould  correspond  in  all  its  parts. 
It  is  then  enough  that  we  should  in  a  measure  be  made 
conformable  to  the  deatli  of  Christ.  In  the  same  way  is  also 
explained,  not  unfitly,  what  Paul  says,  that  we  are  planted 
in  the  likeness  of  his  death,  (Rom.  vi.  5  ;)  for  the  manner  is 
not  altogether  the  same,  but  that  his  death  is  become  in  a 
manner  the  type  and  pattern  of  our  mortification. 

We  must  also  notice  that  the  word  Jlesh  is  put  here  twice, 
but  in  a  diflerent  sense ;  for  when  he  says  that  Christ  suf- 
fered in  the  flesh,  he  means  that  the  human  nature  which 
Christ  had  taken  from  us  was  made  subject  to  death,  that 
is,  that  Christ  as  a  man  naturally  died.  In  the  second 
clause,  which  refers  to  us,  flesh  means  the  corruption  and 
the  sinfulness  of  our  nature  ;  and  thus  suffering  in  the  flesh 
signifies  the  denying  of  ourselves.  We  now  see  what  is  the 
likeness  between  Christ  and  us,  and  what  is  the  difference ; 
that  as  he  suffered  in  the  flesh  taken  from  us,  so  the  whole 
of  our  flesh  ought  to  be  crucified. 

2.  That  he  no  longer.  Here  he  sets  forth  the  way  of  ceas- 
ing from  sin,  that  renouncing  the  covetings  of  men  we  should 
study  to  form  our  life  according  to  the  will  of  God.  And 
thus  he  includes  here  the  two  things  in  which  renovation 
consists,  the  destruction  of  tlie  flesh  and  the  vivification  of 
the  spirit.  The  course  of  good  living  is  thus  to  begin  with 
the  former,  but  we  are  to  advance  to  the  latter. 

Moreover,  Peter  defines  here  what  is  the  rule  of  right 
living,  even  when  man  depends  on  the  will  of  God.  It 
hence  follows,  that  nothing  is  right  and  well  ordered  in 
man's  life  as  soon  as  he  wanders  from  this  rule.  We  ought 
further  to  notice  the  contrast  between  God's  will  and  the 
covetings  or  lusts  of  men.  We  hence  understand  how  great 
is  our  depravity,  and  how  we  ought  to  strive  to  become  obe- 
dient to  God.  When  he  says,  the  rest  of  time  in  the  flesh, 
the  word  flesh  means  the  present  life,  as  in  Heb.  v.  7. 

3.  For  the  time  past  of  our  life  mag  suflice.  Peter  does 
not  mean  that  we  ought  to  be  wearied  with  pleasures,  as 


CHAP.  IV.  2.  THE  FIRST  EPISTLE  OF  PETER.  123 

those  are  wont  to  be  who  arc  filled  with  them  to  satiety ; 
but  that  on  the  contrary  the  memory  of  our  past  life  ought 
to  stimulate  us  to  repentance.  And  doubtless  it  ought  to 
be  the  sharpest  goad  to  make  us  run  on  well,  when  we  recol- 
lect that  we  have  been  wandering  from  the  right  w^ay  the 
greatest  part  of  our  life.  And  Peter  reminds  us,  that  it 
would  be  most  unreasonable  were  we  not  to  change  the 
course  of  our  life  after  having  been  enlightened  by  Christ. 
For  he  makes  a  distinction  here  between  the  time  of  ignor- 
ance and  the  time  of  faith,  as  though  he  had  said  that  it 
was  but  right  that  they  should  become  new  and  difterent 
men  from  the  time  that  Christ  had  called  them.  But  in- 
stead of  the  lusts  or  covetings  of  men,  he  now  mentions  the 
will  of  the  Gentiles,  by  which  he  reproves  the  Jews  for  hav- 
ing mixed  with  the  Gentiles  in  all  their  pollutions,  though 
the  Lord  had  separated  them  from  the  Gentiles. 

In  what  follows  he  shews  that  those  vices  ought  to  be  put 
off  which  prove  men  to  be  blind  and  ignorant  of  God.  And 
there  is  a  peculiar  emphasis  in  the  words,  the  time  past  of 
our  life,  for  he  intimates  that  we  ought  to  persevere  to  the 
end,  as  when  Paul  says,  that  Christ  was  raised  from  the 
dead,  to  die  no  more.  (Rom.  vi.  6.)  For  we  have  been  re- 
deemed by  the  Lord  for  this  end,  that  we  may  serve  him 
all  the  days  of  our  life. 

In  lasciviousness.  He  does  not  give  the  whole  catalogue 
of  sins,  but  only  mentions  some  of  them,  by  which  we  may 
briefly  learn  what  those  things  are  which  men,  not  renewed 
by  God's  Spirit,  desire  and  seek,  and  to  which  they  are  in- 
clined. And  he  names  the  grosser  vices,  as  it  is  usually  done 
when  examples  are  adduced.  I  shall  not  stop  to  explain 
the  words,  for  there  is  no  difficulty  in  them. 

But  here  a  question  arises,  that  Peter  seems  to  have  done 
wrong  to  many,  in  making  all  men  guilty  of  lasciviousness, 
dissipation,  lusts,  drunkenness,  and  revellings  ;  for  it  is  cer- 
tain that  all  were  not  involved  in  those  vices  ;  nay,  we  know 
that  some  among  the  Gentiles  lived  honourably  and  without 
a  spot  of  infamy.  To  this  I  reply,  that  Peter  does  not  so 
ascribe  these  vices  to  the  Gentiles,  as  though  he  charged 
every  individual  with  all  these,  but  that  we  are  by  nature 


124  COMMENTARIES  ON  CHAP.  IV.  4. 

inclined  to  all  tliese  evils,  and  not  only  so,  but  that  we  are 
so  much  under  the  power  of  depravity,  that  these  fruits 
which  he  mentions  necessarily  proceed  from  it  as  from  an  evil 
root.  There  is  indeed  no  one  who  has  not  within  him  the 
seed  of  all  vices,  but  all  do  not  germinate  and  grow  up  in 
every  individual.  Yet  the  contagion  is  so  spread  and  dif- 
fused through  the  whole  human  race,  that  the  whole  com- 
munity appears  infected  with  innumerable  evils,  and  that 
no  member  is  free  or  pure  from  the  common  corruption. 

The  last  clause  may  also  suggest  another  question,  for 
Peter  addressed  the  Jews,  and  yet  he  says  that  they  had 
been  immersed  in  abominable  idolatries  ;  but  the  Jews  then 
living  in  every  part  of  the  world  carefully  abstained  from 
idols.  A  twofold  answer  may  be  adduced  here,  either  that 
by  mentioning  the  whole  for  a  part,  he  declares  of  all  what 
belonged  to  a  few,  (for  there  is  no  doubt  but  the  Churches  to 
which  he  wrote  were  made  up  of  Gentiles  as  well  as  of  Jews,) 
or  that  he  calls  those  superstitions  in  which  the  Jews  were 
then  involved,  idolatries ;  for  though  they  ^jrofessed  to  wor- 
ship the  God  of  Israel,  yet  we  know  that  no  part  of  divine 
worship  was  genuine  among  them.  And  how  great  must 
have  been  the  confusion  in  barbarous  countries  and  among 
a  scattered  people,  when  Jerusalem  itself,  from  whose  rays 
they  borrowed  their  light,  had  fallen  into  extreme  impiety ! 
for  we  know  that  dotages  of  every  kind  prevailed  with  ira- 
jDunit}^,  so  that  the  high-priesthood,  and  the  whole  govern- 
ment of  the  Church,  were  in  the  power  of  the  Sadducees. 

4.  Wherein  they  think  it  strange.  The  words  of  Peter 
literally  are  these,  "In  which  they  are  strangers,  you  not 
running  with  them  into  the  same  excess  of  riot,  blasphem- 
ing." But  the  word,  to  be  strangers,  means  to  stoj)  at  a 
thing  as  new  and  unusual.  This  is  a  way  of  speaking  which 
the  Latins  also  sometimes  use,  as  when  Cicero  says  that  he 
was  a  stranger  in  the  city,  because  he  knew  not  what  was 
carried  on  there.  But  in  this  place,  Peter  fortifies  the 
faithful,  lest  they  should  suffer  themselves  to  be  disturbed  or 
corrupted  by  the  perverse  judgments  or  words  of  the  ungodly. 
For  it  is  no  light  temptation,  when  they  among  whom  we 
live,  charge  us  that  our  life  is  different  from  that  of  man- 


CHAP.  IV.   6.  THE  FIRST  EPISTLE  OF  PETER.  125 

kind  in  general.  "  These,"  they  say,  "  must  form  for  them- 
selves a  new  world,  for  they  differ  from  all  mankind."  Thus 
they  accuse  the  children  of  God,  as  though  they  attempted  a 
separation  from  the  whole  world. 

Then  the  Apostle  anticipated  this,  and  forbade  the  faithful 
to  be  discouraged  by  such  reproaches  and  calumnies ;  and 
he  proposed  to  them,  as  a  support,  the  judgment  of  God : 
for  this  it  is  that  can  sustain  us  against  all  assaults,  that  is, 
when  we  patiently  wait  for  that  day,  in  which  Christ  will 
punish  all  those  who  now  presumptuously  condemn  us,  and 
will  shew  that  we  and  our  cause  are  approved  by  Him.  And 
he  expressly  mentions  the  living  and  the  dead,  lest  we  should 
think  that  we  shall  suffer  any  loss,  if  they  remain  alive 
when  we  are  dead  ;  for  they  shall  not,  for  this  reason,  escape 
the  hand  of  God.  And  in  what  sense  he  calls  them  the  liv- 
ing and  the  dead,  we  may  learn  from  the  fifteenth  chapter 
of  the  first  Epistle  to  the  Corinthians. 

G.   For,   for   this   cause  was  the  6.   In  hoc  enim  et  mortuis  evan- 

gospel  preached  also  to  them  that  gehzatus  fuit  (vel,  pr?edicatum  fuit 

are  dead,  that  they  might  be  judged  evangehum,)  ut  judicentur  quidem 

according  to  men  in  the  flesh,  but  secundum    homines    carne,    vivant 

live  according  to  God  in  the  spirit.  autem  secundum  Deum  spiritu. 

7.  But  the  end  of  all  things  is  at  7.  Porro  omnium  finis  propinquus 
hand:  be  ye  therefore  sober,  and  est:  sobrii  itaque  estote,  et  vigilan- 
watch  luito  prayer.  tes  ad  precandum. 

8.  And  above  all  things,  have  8.  Ante  onmia  vero  charitatcra 
fervent  charity  among  yourselves :  inter  vos  intentam  habentes ;  quia 
for  charity  shall  cover  the  multitude  charitas  operiet  multitudinem  pec- 
of  sins.  catorum. 

9.  Use  hospitality  one  to  another  9.  Invicera  hospitales  sine  mur- 
without  grudging.  nnirationibus. 

10.  As  every  man  hath  received  10.  Ut  quisque  accepit  donum, 
the  gift,  even  so  minister  the  same  ministrantes  illud  inter  vos,  tan- 
one  to  another,  as  gond  stewards  of  quam  boni  dispensatores  midtiplicis 
the  manifold  grace  of  (Jod.  gratite  Dei. 

11.  If  any  spenli.  let  him  speak  as  ]1.  8iquis  loquitur,  loquatur  tan- 
the  oracles  of  God ;  if  any  man  min-  quam  eloquia  Dei ;  siquis  ministrat, 
ister,  let  him  do  it  as  of  the  ability  tanquam  ex  virtute  quam  suppeditat 
which  God  giveth  ;  that  God  in  all  Dens  ;  ut  in  omnibus  glorificetur 
things  maybe  glorified  through  Jesus  Deus  per  Jesum  Christum  ;  cui  est 
Christ :  to  whom  be  praise  and  do-  gloria  et  imperium  in  secula  secu- 
minion  for  ever  and  ever.     Amen.  lorum.     Amen. 

6.  For  for  this  cause  was  the  gospel  preached  also  to  them 
that  are  dead,  or.  He  has  been  evangelized  to  the  dead.  We 
see  in  what  sense-he  takes  the  former  passage  in  the  third 


126  COMMENTARIES  ON  CPIAP.  IV.  6. 

cliajjter,  even  that  death  does  not  hinder  Christ  from  being 
always  our  defender.  It  is  then  a  remarkable  consolation 
to  the  godly,  that  death  itself  brings  no  loss  to  their  salva- 
tion. Though  Christ,  then,  may  not  apj^ear  a  deliverer  in 
this  life,  yet  his  redemption  is  not  void,  or  without  eifect ; 
for  his  power  extends  to  the  dead.  But  as  the  Greek  word 
is  doubtful,  it  may  be  rendered  in  the  masculine,  or  in  the 
neuter  gender  ;  but  the  meaning  is  almost  the  same,  that  is, 
that  Christ  had  been  made  known  as  a  redeemer  to  the 
dead,  or  that  salvation  had  been  made  known  to  them  by  the 
gospel.  But  if  the  grace  of  Christ  once  penetrated  to  the 
dead,  there  is  no  doubt  but  that  we  shall  partake  of  it  when 
dead.  We  then  set  for  it  limits  much  too  narrow,  if  we  con- 
fine it  to  the  present  life. 

That  they  might  he  judged.  I  omit  the  explanations  of 
others,  for  they  seem  to  me  to  be  very  remote  from  the 
Apostle's  meaning.  This  has  been  said,  as  I  think,  by  way 
of  anticipation,  for  it  might  have  been  objected,  that  the 
gospel  is  of  no  benefit  to  the  dead,  as  it  does  not  restore  them 
to  life.  Peter  concedes  a  part  of  this  objection,  and  yet  in 
such  a  way,  that  they  are  not  deprived  of  the  salvation  ob- 
tained by  Christ.  Therefore,  in  the  first  clause,  when  he 
says,  "that  they  might  be  judged  in  the  flesh,  according  to 
men,"  it  is  a  concession  ;  and  "  judged  "  means  here,  as 
often  elsewhere,  condemned;  and^es/i  is  the  outward  man. 
So  that  the  meaning  is,  that  though  according  to  the  esti- 
mation of  the  world  the  dead  sufi'er  destruction  in  their 
flesh,  and  are  deemed  condemned  as  to  the  outward  man, 
yet  they  cease  not  to  live,  with  God,  and  that  in  their  spirit, 
because  Christ  quickens  them  by  his  Spirit. 

But  we  ought  to  add  what  Paul  teaches  us  in  Rom.  viii.  10, 
that  the  Spirit  is  life ;  and  hence  it  will  be,  that  he  will  at 
length  absorb  the  relics  of  death  which  still  cleave  to  us. 
The  sum  of  what  he  says  is,  that  though  the  condition  of 
the  dead  in  the  flesh  is  worse,  according  to  man,  yet  it  is 
enough  that  the  Spirit  of  Christ  revives  them,  and  will 
eventually  lead  them  to  the  perfection  of  life.^ 

1  Whitby,  Docldrhlge,  and  MacknitjJd,  regard  the  dead  here  as  tlie  dead 
in  sins,  according  to  Epli.  ii.  1.     The  first  thus  paraphrases  what  follows. 


CHAP.  IV.   7.  THE  FIRST  EPISTLE  OF  PETER.  127 

7.  Bat,  or,  moreover,  the  end  of  all  things  is  at  hand. 
Though  tlie  faithful  hear  tliat  their  felicity  is  elsewhere 
than  in  the  world,  yet,  as  they  think  that  they  should  live 
long,  this  false  thought  renders  them  careless,  and  even 
slothful,  so  that  they  direct  not  their  thoughts  to  the  king- 
dom of  God.  Hence  the  Apostle,  that  he  miglit  rouse  them 
from  the  drowsiness  of  the  flesh,  reminds  them  that  the  end 
of  all  things  was  nigh  ;  by  wliich  he  intimates  that  we  ought 
not  to  sit  still  in  the  world,  from  which  we  must  soon  re- 
move. He  does  not,  at  the  same  time,  speak  only  of  the  end 
of  individuals,  hut  of  the  universal  renovation  of  the  world  ; 
as  though  he  had  said,  "  Christ  will  shortly  come,  who  will 
put  an  end  to  all  things." 

It  is,  then,  no  wonder  that  tlie  cares  of  this  world  over- 
whelm us,  and  make  us  drowsy,  if  the  view  of  present  things 
dazzles  our  eyes  :  for  we  promise,  almost  all  of  us,  an  eternity 
to  ourselves  in  this  world ;  at  least,  the  end  never  comes  to 

"That  tliey  might  condemn  their  former  life,  and  live  a  better;"  the 
second,  "  That  they  might  be  brought  to  such  a  state  of  life  as  their  carnal 
neighbours  will  look  upon  it  as  a  kind  of  condemnation  and  death ;"  and 
the  third,  "  That  although  they  might  be  condemned,  indeed,  by  men  in 
the  flesh,  yet  they  might  live  eternally  by  God  in  the  Spirit." 

Beza,  Hammond,  and  Scott,  consider  that  the  dead  were  those  already 
dead,  that  is,  when  the  Apostle  wrote,  and  even  before  the  coming  of  Christ, 
taking  the  dead  in  the  same  sense  as  in  the  former  verse :  but  they  differ 
as  to  the  clause  which  follows.  The  two  first  interpret  it  as  signifying  the 
same  as  dying  to  sin  and  living  to  God,  a  meaning  which  the  former  part 
of  the  clause  can  hardly  bear:  but  the  view  of  Scott  is,  that  the  gospel  had 
been  preached  to  those  at  that  time  dead,  that  they  might  be  condemned 
by  carnal  men,"or  in  the  flesh,  as  evil-doers,  but  live  to  God  through  the 
lloly  Spirit.  The  only  fault,  perhaps,  with  this  rendering  is  as  to  the 
worA.  flesh,  which  seems  to  mean  here  the  same  as  flesh  in  chap.  iii.  18, 
that  is,  the  body  ;  and  the  word  spirit  is  also  in  the  same  form,  for  Gries- 
bach  in  that  verse  regards  the  article  •rii  as  spurious.  Then  the  rendering 
would  be,  "  That  they  might  be  condemned  in  the  flesh  by  men,  but  live 
as  to  God  through  the  Spirit."  There  are  two  previous  instances  of  the 
word  spirit,  when  denoting  the  Holy  Spirit,  being  without  the  article,  that 
is,  in  chap.  i.  2  and  22. 

It  seems  an  objection,  that  the  gospel  had  been  preached  to  them  for 
this  end,  that  they  might  be  condemned  to  die  by  wicked  men;  but  this 
had  been  expressly  stated  before,  in  chap.  ii.  21 :  "  For  even  hereunto, 
(that  is,  suttering,  mentioned  in  the  former  verse)  were  ye  called ;"  or, 
*' For  to  this  end  ye  have  been  called."  Then  Christ  in  his  suflering  is 
mentioned  as  one  whom  they  ought  to  follow. 

There  is  no  other  view  so  consistent  with  the  whole  tenor  of  the 
Apostle's  argimient.  —Ed. 


128  COMMENTARIES  ON  CHAP.  IV.  8. 

our  mind.  But  were  the  trumpet  of  Christ  to  sound  in  our 
ears,  it  would  powerfully  rouse  us  and  not  suffer  us  to  lie 
torpid. 

But  it  may  be  objected  and  said,  that  a  long  series  of  ages 
has  passed  away  since  Peter  wrote  this,  and  yet  that  the  end 
is  not  come.  My  reply  to  this  is,  that  the  time  seems  long 
to  us,  because  we  measure  its  length  by  the  spaces  of  this 
fleeting  life  ;  but  if  we  covild  understand  the  perpetuity  of 
future  life,  many  ages  would  appear  to  us  like  a  moment,  as 
Peter  will  also  tell  us  in  his  second  epistle.  Besides,  we 
must  remember  this  principle,  that  from  the  time  when  Christ 
once  appeared,  there  is  nothing  left  for  the  faithful,  but  with 
suspended  minds  ever  to  look  forward  to  his  second  coming.^ 

The  watchfulness  and  the  sobriety  to  which  he  exhorted 
them,  belong,  as  I  think,  to  the  mind  rather  than  to  the 
body.  The  words  are  similar  to  those  of  Christ :  "  Watch 
ye,  for  ye  know  neither  the  day  nor  the  hour  wherein  the 
Son  of  Man  cometh.""  (Matt.  xxv.  IS.)  For  as  an  indulg- 
ence in  surfeiting  and  sleep  renders  the  body  unfit  for  its 
duties,  so  the  vain  cares  and  pleasures  of  the  world  inebriate 
the  mind  and  render  it  drowsy. 

By  adding  prayer,  he  points  out  an  exercise  especially 
necessary,  in  which  the  faithful  ought  to  be  particularly 
occupied,  since  their  wdiole  strength  depends  on  the  Lord  ; 
as  though  he  liad  said,  "  Since  ye  are  in  yourselves  extremely 
weak,  seek  of  the  Lord  to  strengthen  you."  He  yet  reminds 
them  that  they  were  to  pray  earnestly,  not  formally. 

8.  And  above  all  things.  He  commends  charity  or  love  as 
the  first  thing,  for  it  is  the  bond  of  perfection.  And  he  bids 
it  to  be  fervent,  or  intense,  or  vehement,  which  is  the  same 
thing  ;  for  whosoever  is  immoderately  fervent  in  self-love, 
loves  others  coldly.  And  he  commends  it  on  account  of  its 
fruit,  because  it  buries  innumerable  sins,  than  which  nothing 
is  more  desirable. 

1  There  is  no  ground  to  suppose,  as  Hammond,  Machniglit,  and  some 
others  have  supposed,  that  "  the  end  of  all  things  "  was  the  end  of  the  Jews 
as  a  nation,  the  destruction  of  the  temple  and  its  worship.  And  it  is  strange 
that  such  a  notion  should  be  entertained,  especially  when  we  consider  that 
the  Apostle  refers  to  the  same  subject  in  his  Second  Epistle,  where  the 
end  of  the  world  is  plainly  spoken  of — Ed. 


CHAP.  IV.  8.  THE  FIRST  EPISTLE  OP  PETER.  129 

But  the  sentence  is  taken  from  Solomon,  whose  words  are 
found  in  Prov.  x.  12,  "  Hatred  discovers  reproaches,  but  love 
covers  a  multitude  of  sins."  What  Solomon  meant  is  suffi- 
ciently clear,  for  the  two  clauses  contain  things  which  are 
set  in  contrast  the  one  with  the  other.  As  then  he  says  in 
the  first  clause  that  hatred  is  the  cause  why  men  traduce 
and  defame  one  another,  and  spread  whatever  is  reproachful 
and  dishonourable  ;  so  it  follows  that  a  contrary  effect  is 
ascribed  to  love,  that  is,  that  men  who  love  one  another, 
kindly  and  courteously  forgive  one  another  ;  hence  it  comes 
tliat,  willingly  burying  each  other's  vices,  one  seeks  to  pre- 
serve tlie  honour  of  anothcr.i  Thus  Peter  confirms  his  ex- 
hortation, that  nothing  is  more  necessary  than  to  cherish 
mutual  love.  For  who  is  there  that  has  not  many  faults  ? 
Therefore  all  stand  in  need  of  forgiveness,  and  there  is  no 
one  who  does  not  wish  to  be  forgiven. 

This  singular  benefit  love  brings  to  us  when  it  exists 
among  us,  so  that  innumerable  evils  are  covered  in  oblivion. 
On  the  other  hand,  where  loose  reins  are  given  to  hatred, 
men  by  mutual  biting  and  tearing  must  necessarily  consume 
one  another,  as  Paul  says  (Gal.  v.  15.) 

And  it  ought  to  be  noticed  that  Solomon  does  not  say 
that  only  a  few  sins  are  covered,  but  a  multitude  of  sins, 
according  to  what  Christ  declares,  when  he  bids  us  to  forgive 
our  brethren  seventy  times  seven,  (Matt,  xviii.  22.)  But  the 
more  sins  love  covers,  the  more  evident  appears  its  usefulness 
for  the  wellbeing  of  mankind. 

This  is  the  plain  meaning  of  the  words.  It  hence  appears 
how  absurd  are  the  Papists,  who  seek  to  elicit  from  this 
passage  their  own  satisfactions,  as  though  almsgiving  and 
other  duties  of  charity  were  a  sort  of  a  compensation  to  God 
for  blotting  out  their  sins.2     It  is  enough  to  point  out  by 

'  The  quotation  is  from  the  Hebrew,  and  the  sentence  in  the  Sept.  is 
evidently  diti'erent.     The  same  words  are  found  also  in  James  v.  20. 

'  "  Though  charity,  or  benevolence,  hides  the  faults  of  others  from  the 
severity  of  our  censure,  yet  charity  or  almsgiving  is  totally  imable  to  con- 
ceal our  own  from  the  observance  of  our  all-righteous  Judge.  Indeed,  the 
only  cover  for  these,  or  to  speak  more  properly,  the  discharge  of  all  their 
stains,  is  faith, — is  the  blood  of  Christ,  working  with  repentance  towards 
God." — Bishop  WarburCon,  quoted  by  Bloomfieid. — Ed. 

I 


130  COMMENTARIES  ON  CHAP.  IV.  10. 

the  way  their  gross  ignorance,  for  in  a  matter  so  clear  it 
would  be  superfluous  to  add  many  words. 

9.  Use  hospitality,  or,  Be  hospitable.  After  having  gen- 
erally exhorted  them  to  love  one  another,  he  sjiecially  men- 
tions one  of  the  duties  of  love.  At  that  time  hospitality  was 
commonly  used,  and  it  was  deemed  in  a  manner  a  sacred 
kind  of  humanity,  as  we  have  stated  elsewhere.  He  then 
bids' them  mutually  to  exercise  it,  so  that  no  one  might  re- 
quire more  from  others  than  what  he  himself  was  prepared 
to  render.  He  adds,  without  murmurings,  for  it  is  a  rare 
example  that  one  spends  himself  and  his  own  on  his  neigh- 
bour without  any  disparaging  reflection.  Then  the  Apostle 
would  have  us  to  show  kindness  willingly  and  with  a  cheer- 
ful mind. 

10.  As  every  one  hath  received.  He  reminds  us  what  we 
ought  to  bear  in  mind  when  we  do  good  to  our  neighbours  ; 
for  nothing  is  more  fitted  to  correct  our  murmurings  than  to 
remember  that  we  do  not  give  our  own,  but  only  dispense 
what  God  has  committed  to  us.  When  therefore  he  says, 
"  Minister  the  gift  which  every  one  lias  received,"  he  inti- 
mates that  to  each  had  been  distributed  what  they  had,  on 
this  condition,  that  in  helping  their  brethren  they  might  be 
the  ministers  of  God.  And  thus  the  second  clause  is  an  ex- 
planation of  the  first,  for  instead  of  ministry  he  mentions 
stewardship  ;  and  for  what  he  had  said,  "  as  every  one  hath 
received  the  gift,''  he  mentions  the  manifold  graces  which 
God  variously  distributes  to  us,  so  that  each  might  confer  in 
common  his  own  portion.  If  then  we  excel  others  in  any 
gift,  let  us  remember  that  we  are  as  to  this  the  stewards  of 
God,  in  order  that  we  may  kindly  impart  it  to  our  neighbours 
as  their  necessity  or  benefit  may  require.  Thus  we  ought  to 
be  disposed  and  ready  to  communicate. 

But  this  consideration  is  also  very  important,  that  the 
Lord  hath  so  divided  his  manifold  graces,  that  no  one  is  to 
be  content  witli  one  thing  and  with  his  own  gifts,  but  every 
one  has  need  of  the  help  and  aid  of  his  brother.  This,  I  say, 
is  a  bond  which  God  hath  appointed  for  retaining  friendship 
among  men,  for  they  cannot  live  without  mutual  assistance. 
Thus  it  happens,  that  he  who  in  many  things  seeks  the  aid 


CHAP.  IV.  11.  THE  FIRST  EPISTLE  OF  PETER.  131 

of  liis  bretliren,  ought  to  communicate  to  them  more  freely 
what  he  has  received.  This  bond  of  unity  has  been  observed 
and  noticed  by  heathens.  But  Peter  teaches  us  here  that 
God  had  designedly  done  this,  that  he  might  bind  men  one 
to  another. 

11.  7/  any  man  speak.  As  he  had  spoken  of  the  right 
and  faithful  use  of  gifts,  he  specifies  two  things  as  examples, 
and  he  has  chosen  those  which  are  the  most  excellent  or  the 
most  renowned.  The  office  of  teaching  in  the  Church  is  a 
remarkable  instance  of  God's  favour.  lie  then  expressly 
commands  those  called  to  this  office  to  act  faithfully  ;  though 
he  does  not  speak  here  only  of  what  we  owe  to  men,  but  also 
of  what  we  owe  to  God,  so  that  we  may  not  deprive  him  of 
his  glory. 

He  who  speaks,  theii,  that  is,  who  is  riglitly  appointed  by 
public  authority,  let  him  speak  as  the  oracles  of  God  ;  that  is, 
let  him  reverently  in  God's  fear  and  in  sincerity  perform  the 
charge  committed  to  him,  regarding  himself  as  engaged  in 
God's  work,  and  as  ministering  God's  word  and  not  his  own. 
For  he  still  refers  to  the  doctrine,  that  when  we  confer  any 
thing  on  the  brethren,  we  minister  to  them  by  (jod's  com- 
mand what  he  has  bestowed  on  us  for  that  purpose.  And 
truly,  vvereall  those  who  profess  to  be  teachers  in  the  Church 
duly  to  consider  this  one  thing,  there  would  be  in  them  much 
more  fidelity  and  devotedness.  For  how  great  a  thing  is 
this,  that  in  teaching  the  oracles  of  God,  they  are  represent- 
atives of  Christ  !  Hence  then  comes  so  much  carelessness 
and  rashness,  because  the  sacred  majesty  of  God's  word  is 
not  borne  in  mind  but  by  a  few  ;  and  so  they  indulge  them- 
selves as  in  a  worldly  stewardship. 

In  the  meantime,  we  learn  from  these  words  of  Peter,  that 
it  is  not  lawful  for  those  who  are  engaged  in  teaching  to  do 
anything  else,  but  faithfully  to  deliver  o  others,  as  from 
hand  to  hand,  the  doctrine  received  from  God  ;  for  he  for- 
bids any  one  to  go  forth,  except  he  who  is  instructed  in 
God's  word,  and  who  proclaims  infallible  oracles  as  it  were 
from  his  mouth.  He,  therefore,  leaves  no  room  for  human 
inventions  ;  for  he  briefly  defines  the  doctrine  which  ought 
to  be  taught  in  the  Church.     Nor  is  the  particle  of  simili- 


132  COMMENTARIES  ON  CHAP.  IV.  11. 

tude  introduced  here  for  the  purpose  of  modifying  the 
sentence,  as  though  it  were  sufficient  to  profess  that  it  is 
God's  word  that  is  taught.  This  was,  indeed,  commonly 
the  case  formerly  with  false  prophets  ;  and  we  see  at  this 
day  how  arrogantly  the  Pope  and  his  followers  cover  with 
this  pretence  all  their  impious  traditions.  But  Peter  did 
not  intend  to  teach  pastors  such  hypocrisy  as  this,  to  pre- 
tend that  they  had  from  God  whatever  doctrine  it  pleased 
them  to  announce,  but  he  took  an  argument  from  the  sub- 
ject itself,  that  he  might  exhort  them  to  sobriety  and  meek- 
ness, to  a  reverence  for  God,  and  to  an  earnest  attention  to 
their  work. 

If  any  man  minister.  This  second  clause  extends  wider, 
it  includes  the  office  of  teaching.  But  as  it  would  have  been 
too  long  to  enumerate  each  of  the  ministerial  works,  he  pre- 
ferred summarily  to  speak  of  them  all  together,  as  though 
he  had  said,  "  Whatever  part  of  the  burden  thou  bearest  in 
the  Church,  know  that  thou  canst  do  nothing  but  what  has 
been  given  thee  by  the  Lord,  and  that  thou  art  nothing  else 
but  an  instrument  of  God  :  take  heed,  then,  not  to  abuse 
the  grace  of  God  by  exalting  thyself ;  take  heed  not  to  sup- 
press the  power  of  God,  which  puts  forth  and  manifests  itself 
in  the  ministry  for  the  salvation  of  the  brethren."  Let  him 
then  minister  as  hy  God's  power,  that  is,  let  him  regard 
nothing  as  his  own,  but  let  him  humbly  render  service  to 
God  and  his  Clmrch. 

That  God  in  all  things  may  he  glorified.  When  he  says, 
In  all,  the  word  may  be  in  the  masculine  or  in  the  neuter 
gender  ;  and  thus  men  or  gifts  may  be  meant,  and  both 
meanings  are  equally  suitable.  The  sense  is,  that  God  does 
not  adorn  us  with  his  gifts,  that  he  may  rob  himself  and 
make  himself  as  it  were  an  empty  idol  by  transferring  to  us 
his  own  glory,  but  that,  on  the  contrary,  his  own  glory  may 
everywhere  shine  forth  ;  and  that  it  is  therefore  a  sacrile- 
gious profanation  of  God's  gifts  when  men  propose  to  them- 
selves any  other  object  than  to  glorify  God.  He  says  through 
Jesus  Christ,  because  whatever  power  we  have  to  minister, 
he  alone  bestows  it  on  us  ;  for  he  is  the  head,  with  which 
the  whole  body  is  connected  by  joints  and  bindings,  and 


CHAP.  IV.  12.  THE  FIRST  EPISTLE  OF  PETER.  13S 

maketli  increase   in  the  Lord,   according  as  he  supplieth 
strength  to  every  member. 

To  ivhovi  he  praise,  or  glory.  Some  refer  this  to  Clirist ; 
but  tlie  context  requires  that  it  sliould  be  rather  applied  to 
God ;  for  he  confirms  the  last  exhortation,  because  God 
justly  claims  all  the  glory  ;  and,  therefore,  men  wickedly 
take  away  from  him  what  is  his  own,  when  they  obscure  in 
anything,  or  in  any  part,  his  glory. 

12.  Beloved,  think  it  not  strange  12.  Dilecti,  ne  miramini  quum 
concerning  the  fiery  trial  which  is  exploramini  per  ignem  ad  probatio- 
to  try  you,  as  though  some  strange  nem  vestri,  perinde  ac  si  novum  ali- 
thing  happened  unto  you  :  quid  vobis  obtingat : 

13.  But  rejoice,  inasmuch  as  ye  13.  Sed  quatenus  consortes  estis 
are  partakers  of  Christ's  sufferings ;  passionum  Christi  gaudete  ;  ut  in 
that,  when  his  glory  shall  be  re-  revelatione  quoque  gioriaj  ejus  gau  • 
vealed,  ye  may  be  glad  also  with  deatis  exultantes. 

exceeding  joy. 

14.  If  ye  be  reproached  for  the  14.  Si  probris  afficimini  in  nomine 
name  of  Christ,  happy  are  ye ;  for  Christi,  beati  estis,  quoniam  Spiritus 
the  Spirit  of  glory  and  of  God  rest-  glorite  et  Dei  super  vos  requiescit ; 
eth  upon  you :  on  their  part  he  is  secundum  ipsos  quidem  contumelia 
evil  spoken  of,  but  on  your  part  he  afficitur,  secundum  vos  autem  glori- 
is  glorified.  ficatur. 

15.  But  let  none  of  you  suffer  as  15.  Ne  quis  enim  vestrum  patia- 
a  murderer,  or  as  a  thief,  or  as  an  tur,  ut  homicida,  aut  fur,  aut  male- 
evil-doer,  or  as  a  busy-body  in  other  ficus,  aut  cupide  rebus  alienis  in- 
men's  matters.  hians. 

16.  Yet  if  any  man  suffer  as  a  16.  Si  autem  ut  Christianus,  ne 
Christian,  let  him  not  be  ashamed;  pudefiat,  imo  glorificet  Deumin  hac 
but  let  him  glorify  God  on  this  be-  parte. 

half. 

17.  For  the  time  is  come  that  17.  Quandoquidem  et  tempus  est, 
judgment  must  begin  at  the  house  ut  judicium  incipiat  a  domo  Dei ; — 
of  God  : — 

12.  Beloved,  think  it  not  strange,  or,  wonder  not.  There 
is  a  frequent  mention  made  in  this  Epistle  of  afflictions  ;  the 
cause  of  which  we  have  elsewhere  explained.  But  this  dif- 
ference is  to  be  observed,  that  when  he  exhorts  the  faithful 
to  patience,  he  sometimes  speaks  generally  of  troubles  com- 
mon to  man's  life  ;  but  here  he  speaks  of  wrongs  done  to 
the  faithful  for  the  name  of  Christ.  And  first,  indeed,  he 
reminded  them  that  they  ought  not  to  have  deemed  it 
strange  as  for  a  thing  sudden  and  unexpected  ;  by  which  he 
intimates,  that  they  ought  by  a  long  meditation  to  have  been 
previously  prepared  to  bear  the  cross.  For  whosoever  has 
resolved  to  fight  under  Christ's  banner,  will  not  be  dismayed 


134  COMMENTARIES  ON  CHAP.  IV.  12. 

when  persecution  happens,  hut,  as  one  accustomed  to  it,  will 
patiently  bear  it.  That  we  may  then  be  in  a  prepared  state 
of  mind  when  the  waves  of  persecutions  roll  over  us,  we 
ouglit  in  due  time  to  habituate  ourselves  to  such  an  event 
by  meditating  continually  on  the  cross. 

Moreover,  he  proves  that  the  cross  is  useful  to  us  by  two 
arguments, — that  God  thus  tries  our  faith, — and  that  we 
become  thus  partakers  with  Christ,     Then,  in  the  first  place, 
let  us  remember  that  the  trial  of  our  faith  is  most  necessary, 
and  that  we  ought  thus  willingly  to  obey  God  who  provides 
for  our  salvation.     However,  the  chief  consolation  is  to  be 
derived  from  a  fellowship  with  Christ,     Hence  Peter  not  only 
forbids  us  to  think  it  stranoe,  when  he  sets  this  before  us, 
but  also  bids  us  to  rejoice,    (it  is,  indeed,  a  cause  of  joy,  when 
!  God  tries  our  faith  by   persecution;  but  the  other  joy  far 
j;  surpasses  it,  that  is,  when  the  Son  of  God  allots  to  us  the 
I  same  course  of  life  with  himself,  that  he  might  lead  us  with 
V  himself  to  a  blessed   participation  of  heavenly  glory.     For 
we  must  bear  in  mind  this  truth,  that  we  have  the  dying  of 
Christ  in  our  flesh,  that  his  life  may  be  manifested  in  us.^ 
The  vvicked  also  do  indeed  bear  many  afflictions  ;  but  as  they 
are  separated  from  Christ,  they  apprehend  nothing  but  God's 
wrath  and  curse :   thus  it  comes  that  sorrow  and  dread  over- 
whelm them. 

(Hence,  then,  is  the  whole  consolation  of  the  godly,  that 
tliey  are  associates  with  Christ,  that  hereafter  they  may  be 
partakers  of  his  glory  ;  for  we  are  always  to  bear  in  mind 
this  transition  from  the  cross  to  the  resurrection.  But  as 
this  world  is  like  a  labyrinth,  in  which  no  end  of  evils  ap- 
pears, Peter  refers  to  the  future  revelation  of  Christ's  glory, 
as  though  he  had  said,  that  the  day  of  its  revelation  is  not 
to  be  overlooked,  but  ought  to  be  expected.  But  he  men- 
tions a  twofold  joy,  one  which  we  now  enjoy  in  hope,  and 
the  other  the  full  fruition  of  which  the  coming  of  Christ  shall 
bring  to  us  \  for  the  first  is  mingled  with  grief  and  sorrow, 
the  second  is  connected  with  exultation.  For  it  is  not  suit- 
able in  the  midst  of  afflictions  to  think  of  joy,  which  can 
free  us  from  all  trouble  ;  but  tlie  consolations  of  God  mode- 
rate evils,  so  that  we  can  rejoice  at  ]the  same  time. 


CHAP.  IV.  14.  THE  FIRST  EPISTLE  OE  PETER.  135 

1 4.  If  ye  he  reproached.  He  mentions  reproaclies,  because 
there  is  often  more  bitterness  in  tliem  than  in  tlie  loss  of 
goods,  or  in  the  torments  or  agonies  of  the  body  ;  there  is 
therefore  notliing  which  is  more  grievous  to  ingenuous  minds. 
For  we  see  that  many  who  are  strong  to  bear  want,  courage- 
ous in  torments,  nay,  bold  to  meet  death,  do  yet  succumb 
inider  rej)roach.  To  obviate  this  evil,  Peter  pronounces 
those  blessed,  according  to  what  Christ  says,  (Mark  viii.  ^5,) 
who  are  reproached  for  the  sake  of  the  Gospel.  This  is  very 
contrary  to  what  men  commonl}^  think  and  feel ;  but  he 
gives  a  reason,  Because  the  Spirit  of  God,  called  also  the 
Spirit  of  glory,  7'ests  on  them.  Some  read  the  words  separ- 
ately, "  that  which  belongs  to  glory,"  as  though  the  words 
were,  "glory  and  the  Spirit  of  God."  But  the  former  read- 
ing is  more  suitable  as  to  the  sense,  and,  as  to  language, 
more  sim^ile.  Then  Peter  shews,  that  it  is  no  hindrance  to 
the  happiness  of  the  godly,  that  they  sustain  reproach  for  the, 
name  of  Christ,  because  they  nevertheless  retain  a  complete 
glory  in  the  sight  of  God,  while  the  Spirit,  who  has  glory 
ever  connected  M^itli  him,  dwells  in  them.  So,  what  seems 
to  the  flesh  a  paradox,  the  Spirit  of  God  makes  consistent 
by  a  sure  perception  in  their  minds. 

On  their p)art.  This  is  a  confirmation  of  the  last  sentence  ; 
for  he  intimates  that  it  is  enough  for  the  godly,  that  the 
S^iirit  of  God  testifies  that  the  reproaches  endured  for  the 
sake  of  the  Gospel,  are  blessed  and  full  of  glory.  The 
wicked,  however,  attempted  to  effect  a  far  different  object ; 
as  though  he  had  said,  "  Ye  can  boldly  despise  the  insol- 
ence of  the  ungodly,  because  the  testimony  respecting  your 
glory,  which  God's  Spirit  gives  you,  remains  fixed  within." 
And  he  says  that  the  Spirit  of  God  was  rejjroached,  because 
the  unbelieving  expose  to  ridicule  whatever  he  suggests  and 
dictates  for  our  consolation.  But  this  is  by  anticipation  ; 
for  however  the  world  in  its  blindness  may  see  nothing  but 
what  is  disgraceful  in  the  reproaches  of  Christ,  he  would  not 
have  the  eyes  of  the  godly  to  be  dazzled  with  this  false 
opinion  ;  but  on  the  contrary  they  ought  to  look  up  to  God. 
Thus  he  does  not  conceal  what  men  commonly  think ;  but 
he  sets  the  hidden  perception  of  faith,  which  God's  children 


136  COMMENTARIES  ON  CHAP.  IV.  15. 

possess  in  their  own  hearts,  in  opposition  to  their  presump- 
tion and  insolence.  Thus  Paul  hoasted  that  he  had  the 
marks  of  Christ,  and  ho  gloried  in  his  bonds.  (Gal.  vi.  17.) 
He  had  at  the  same  time  sufficiently  found  out  what  was 
the  judgment  formed  of  them  by  the  world  ;  and  yet  he  in- 
timates that  it  thought  foolishly,  and  that  those  are  blind 
together  with  the  world,  who  esteem  the  slanders  of  the  flesh 
glorious. 

15.  But  (or,  For)  let  none  of  you.  Here  also  he  antici- 
pates an  objection.  He  had  exhorted  the  faithful  to  pa- 
tience, if  it  happened  to  them  to  be  persecuted  for  the  cause 
of  Christ ;  he  now  adds  the  reason  why  lie  had  only  spoken 
of  that  kind  of  trouble,  even  because  they  ought  to  have 
abstained  from  all  evil-doing.  Here,  then,  is  contained  an- 
other exhortation,  lest  they  should  do  anything  for  which 
they  might  seem  to  be  justly  punished.  Therefore  the 
causal  particle  is  not  here  superfluous,  since  the  Apostle 
wished  to  give  a  reason  why  he  so  much  exhorted  the  faithful 
to  a  fellowship  with  the  sufferings  of  Christ,  and  at  the 
same  time  to  remind  them  by  the  way  to  live  justly  and 
harmlessly,  lest  they  should  bring  on  themselves  a  just 
punishment  through  their  own  faults  ;  as  though  he  had 
said,  that  it  behoved  Christians  to  deserve  well  of  all,  even 
when  they  were  badly  and  cruelly  treated  b}'  the  world. 

Were  any  one  to  object  and  say,  that  no  one  can  be  found 
to  be  so  innocent;  but  that  he  deserves  for  many  faults  to  be 
chastised  by  God  ;  to  this  I  reply,  that  Peter  here  speaks  of 
sins  from  which  we  ought  to  be  entirely  freed,  such  as 
thefts  and  murders ;  and  I  give  further  this  reply,  that  the 
Apostle  commands  Christians  to  be  such  as  they  ought  to 
be.  It  is,  then,  no  wonder,  that  he  points  out  a  difference 
between  us  and  the  children  of  this  world,  wdio  being  with- 
out God's  Spirit,  abandon  themselves  to  every  kind  of 
wickedness.  He  would  not  have  God's  children  to  be  in  the 
same  condition,  so  as  to  draw  on  themselves  by  a  wicked 
life  the  punishment  allotted  by  the  laws.  But  we  have 
already  said  elsewhere,  that  though  there  are  always  many 
sins  in  the  elect,  which  God  might  justly  punish,  yet  accord- 
ing to  his  paternal  indulgence  he  spares  his  own  children, 


CHAP.  IV.  16.  THE  FIRST  EPISTLE  OF  PETER.  137 

SO  that  he  does  not  Inflict  the  jmnishment  they  deserve,  and 
that  in  tlie  meantime,  for  honour's  sake,  he  adorns  them 
with  his  own  tokens  and  those  of  his  Christ,  when  he  suffers 
them  to  be  afflicted  for  the  testimony  of  the  Gospel. 

The  word  dXkorpLoe7ri(rK07ro<i  seems  to  me  to  designate 
one  who  covets  what  belongs  to  another.  For  they  who 
gape  after  plunder  or  fraud,  inquire  into  affairs  of  others 
with  tortuous  or  crooked  eyes,  as  Horace  says  ;^  but  the 
despiser  of  money,  as  the  same  says  elsewhere,  looks  on  vast 
heaps  of  gold  with  a  straight  eye.^ 

16.  Yet  i/'any  man  suffer  as  a  Christian.  After  having 
forbidden  the  Christians  to  do  any  hurt  or  harm,  lest  for 
their  evil  deeds,  like  the  unbelieving,  they  should  become 
hateful  to  the  world,  he  now  bids  them  to  give  thanks  to 
God,  if  they  suffered  persecutions  for  the  name  of  Christ. 
And  truly  it  is  no  common  kindness  from  God,  that  he  calls 
us,  freed  and  exempted  from  the  common  punishment  of 
our  sins,  to  so  honourable  a  warfare  as  to  undergo  for  the 
testimony  of  his  Gospel  either  exiles,  or  prisons,  or  re- 
proaches, or  even  death  itself.  Then  he  intimates  that  those 
are  ungrateful  to  God,  who  clamour  or  murmur  on  account 
of  persecutions,  as  though  they  were  unworthily  dealt  with, 
since  on  the  contrary  they  ought  to  regard  it  as  gain  and  to 
acknowledge'  God's  favour. 

But  when  he  says,  as  a  Christian,  he  regards  not  so  much 
the  name  as  the  cause.  It  is  certain  that  the  adversaries  of 
Christ  omitted  nothing  in  order  to  degrade  the  Gospel. 
Therefore,  whatever  reproachful  words  they  made  use  of, 
it  was  enough  for  the  faithful,  tliat  they  suffered  for  nothing 
else  but  for  the  defence  of  the  Gospel. 

'  Sic  tamen  ut  limis  rapias  quid  prima  secundo 

Cera  velit  versu.         .         .         .         Sat.  lib.  ii.  5,  .53. 
'  Quisquis  ingentes  oculo  irretorto 

Spectat  acervos. — Carni.  lib.  ii.  Od.  ii.  23. 

The  sin  here  refon-ed  to  must  have  some  public  act,  punishable  by  law. 
The  word  means  an  observer  of  other  people's  affairs,  but  he  must  have 
done  so  for  some  sinister  purpose.  He  was  probably  a  pryer  into  matters 
of  state  or  government  in  order  to  create  discontent  and  to  raise  commo- 
tions ;  and  this  was  an  evil  which  prevailed  much  at  the  time  among  the 
Jews.  Hence  "  seditions,"  or  factions,  would  convey  probably  the  right 
meaning. — Ed. 


138  COMMENTARIES  ON  CHAP.  IV.  1 7. 

On  this  behalf,  or,  In  this  respect.  For  since  all  afflictions 
derive  theil'  origin  from  sin,  this  thought  ought  to  occur  to 
the  godly,  "  I  am  indeed  worthy  to  be  visited  by  the  Lord 
with  this  and  even  with  greater  ijunishment  for  my  sins;  but 
now  he  Would  have  me  to  suffer  for  righteousness,  as  though 
I  were  innocent."  For  how  much  soever  the  saints  may 
aclmowledge  their  own  faults,  yet  as  in  persecutions  they 
regard  a  different  end,  such  as  the  Lord  sets  before  them, 
they  feel  that  their  guilt  is  blotted  out  and  abolished  before 
God.     On  this  behalf,  tlien,  they  have  reason  to  glorify  God. 

17.  For  the  time  is  come,  or,  Since  also  the  time  is  come. 
He  amplifies  the  consolation,  which  the  goodness  of  the 
cause  for  wliich  we  suffer  brings  to  us,  while  we  are  afflicted 
for  the  name  of  Christ.  For  this  necessity,  he  says,  awaits 
the  whole  Church  of  God,  not  only  to  be  subject  to  the  com- 
mon miseries  of  men,  but  especially  and  mainly  to  be  chas- 
tised by  the  liand  of  God.  Then,  with  more  submission, 
ought  persecutions  for  Christ  to  be  endured.  For  except  we 
desire  to  be  blotted  out  from  the  number  of  the  faithful,  we 
must  submit  our  backs  to  the  scourges  of  God.  Kow,  it  is 
a  sweet  consolation,  that  God  does  not  execute  his  judg- 
ments on  us  as  on  others,  but  that  he  makes  us  the  rejDre- 
sentatives  of  his  own  Son,  when  we  do  not  suffer  except  for 
his  cause  and  for  his  name. 

Moreover,  Peter  took  this  sentence  from  the  common  and 
constant  teaching  of  Scripture  ;  and  this  seems  more  pro- 
bable to  me  than  that  a  certain  jjassage,  as  some  think,  is 
referred  to.  It  was  formerly  usual  with  the  Lord,  as  all  the 
prophets  witness,  to  exhibit  the  first  examj^les  of  his  chas- 
tisements in  his  own  people,  as  the  head  of  a  family  corrects 
his  own  children  rather  than  those  of  strangers.  (Isa.  x.  12.) 
For  though  God  is  the  judge  of  the  wdiole  world,  yet  he 
would  have  his  providence  to  be  especially  acknowledged  in 
the  government  of  liis  own  Church.  Hence,  when  he  de- 
clares that  he  would  rise  uj:)  to  be  the  judge  of  the  whole 
world,  he  adds  that  this  would  be  after  he  had  completed 
liis  work  on  Mount  Sion.  He  indeed  puts  forth  his  hand 
indifferently  against  his  own  people  and  against  strangers  ; 
for  we  see  that  both  are  in  common  subjected  to  adversities  ; 


CHAP.  IV.  17.  THE  FIRST  EPISTLE  OF  PETER.  139 

and  if  a  comparison  be  made,  he  seems  in  a  manner  to  spare 
the  reprobate,  and  to  be  severe  towards  the  elect.  Hence 
the  complaints  of  the  godly,  that  the  wicked  pass  their  life 
in  continual  pleasures,  and  delight  themselves  with  wine  and 
the  harp,  and  at  length  descend  without  pains  in  an  instant 
into  the  grave — that  fatness  covers  their  eyes — that  they  are 
exempt  from  troubles — that  they  securely  and  joyfully  spend 
their  life,  looking  down  with  contempt  on  others,  so  that  they 
dare  to  set  their  mouth  against  heaven.  (Job  xxi.  13  ; 
Ps.  Ixxiii.  3-9.)  In  short,  God  so  regulates  his  judgments  in 
this  world,  that  he  fattens  the  wicked  for  tlie  day  of  slaugh- 
ter. He  therefore  passes  by  their  many  sins,  and,  as  it  were, 
connives  at  them.  '  In  the  meantime,  he  restores  by  correc- 
tions his  own  children,  for  whom  he  has  a  care,  to  the  right 
way,  whenever  they  depart  from  it. 

In  this  sense  it  is  that  Peter  says  that  judgment  begins 
at  the  house  of  God  ;  for  judgment  includes  all  those  punish- 
ments which  the  Lord  inflicts  on  men  for  their  sins,  and 
whatever  refers  to  the  reformation  of  the  world. 

But  why  does  he  say  that  it  was  now  the  time  ?  He 
means,  as  I  think,  what  the  prophets  declare  concerning  his 
own  time,  that  it  especially  belonged  to  Christ's  kingdom, 
that  the  beginning  of  the  reformation  should  be  in  the 
Church.  Hence  Paul  says  that  Christians,  without  the  hope 
of  a  resurrection,  would  of  all  men  be  the  most  miserable, 
(1  Cor.  XV.  19  ;)  and  justly  so,  because,  while  others  indulge 
themselves  without  fear,  the  faithful  continually  sigh  and 
groan  ;  while  God  connives  at  the  sins  of  others,  and  suffers 
them  to  continue  tor2:)id,  he  deals  rigidly  with  his  own 
people,  and  subjects  tliem  to  the  discipline  of  the  cross. 

17.  —  And  if  it  first  befim  at  us,  17.  —  Si  autem  prinnim  a  uobis, 
what  shall  the  end  be  of  them  that  quis  finis  eorum  qui  non  obediunt 
obey  not  the  gospel  of  God  ?  evangelic  Dei  ? 

18.  And  if  the  righteous  scarcely  18.  Et  si  Justus  vix  servalur,  im- 
be  saved,  where  shall  the  ungodly  pius  et  peccator  ubi  apparebunt  ? 
and  the  sinner  appear  ? 

19.  Wherefore,  let  them  thai  19.  Itaque  qui  patiuntur  sccim- 
sufFer  according  to  the  will  of  God  dum  Dei  voluntateni,  tanquam  fideli 
commit  the  keeping  of  their  souls  possessor!  commendent  animas  suas 
to  him  in  well-doing,  as  unto  a  iaiih-  benefaciendo. 

fid  Creator. 


]  40  COMMENTARIES  ON  CHAP.  IV.  ]  8. 

When  the  faithful  see  that  it  is  well  with  the  wicked,  they 
are  necessarily  tempted  to  be  envious ;  and  this  is  a  very 
dangerous  trial ;  for  present  happiness  is  what  all  desire. 
Hence  the  Spirit  of  God  carefully  dwells  on  this,  in  many 
places,  as  well  as  in  the  thirty-seventh  Psalm,  lest  the  faith- 
ful should  envy  the  prosperity  of  the  ungodly.  The  same 
is  what  Peter  speaks  of,  for  he  shews  that  afBictions  ought 
to  he  calmly  borne  by  the  children  of  God,  when  they  com- 
pare the  lot  of  others  with  their  own.  But  he  takes  it  as 
granted  that  God  is  the  judge  of  the  world,  and  that,  there- 
fore, no  one  can  escape  his  hand  with  impunity.  He  hence 
infers,  that  a  dreadful  vengeance  will  soon  overtake  those 
whose  condition  seems  now  favourable.  The  design  of  what 
he  says,  as  I  have  already  stated,  is  to  shew  that  the  chil- 
dren of  God  should  not  faint  under  the  bitterness  of  present 
evils,  but  that  they  ought,  on  the  contrary,  calmly  to  bear 
their  afflictions  for  a  short  time,  as  the  issue  will  be  salva- 
tion, while  the  ungodly  will  have  to  exchange  a  fading  and 
fleeting  prosperity  for  eternal  perdition. 

But  the  argument  is  from  the  less  to  the  greater ;  for  if 
God  spares  not  his  own  children  Avhom  he  loves  and  who 
obey  him,  how  dreadful  will  be  his  severity  against  enemies 
and  such  as  are  rebellious  !  There  is,  then,  nothing  better 
than  to  obey  the  Gospel,  so  that  God  may  kindly  correct  us 
by  his  paternal  hand  for  our  salvation. 

18.  And  if  the  righteous.  It  has  been  thought  that  this 
sentence  is  taken  from  Prov.  xi.  31  ;  for  the  Greek  transla- 
tors have  thus  rendered  what  Solomon  says,  "  Behold,  the 
just  shall  on  the  earth  be  recompensed  ;  how  much  more  the 
ungodly  and  the  sinner?"  Now,  whether  Peter  intended  to 
quote  this  passage,  or  repeated  a  common  and  a  proverbial 
saying,  (which  seems  to  me  more  probable,^)  the  meaning  is, 

'  It  certainly  appears  as  a  quotation,  as  the  words  are  literally  the  same. 
It  is  to  be  observed  that  the  Hebrew  has  "  on  earth,"  which  seems  to  con- 
firm the  view  that  saved  here  refers  to  deliverances  from  the  troubles,  trials, 
and  persecutions,  which  the  righteous  have  to  go  through  during  life  ;  and 
that  scarcely,  or  hardly,  or  with  difficulty,  as  rendered  by  Doddridge  and 
Macknight,  is  to  be  limited  to  the  time  of  the  Christian's  course  in  this 
world ;  for,  as  Macknight  observes,  the  Apostle  speaks  in  his  Second  Epistle 
of  an  abundant  entrance  into  the  heavenly  kingdom  being  vouchsafed  to 
all  faithful  Christians.     See  2  Peter  i.  W.—Ed. 


CHAP.  IV.  19.  THE  FIRST  EPISTLE  OF  PETER.  141 

that  God's  judgment  would  be  dreadful  against  the  ungodly, 
since  the  way  to  salvation  was  so  thorny  and  difficult  to  the 
elect.  And  this  is  said,  lest  we  should  securely  indulge  our- 
selves, but  carefully  proceed  in  our  course,  and  lest  we 
should  also  seek  tlie  smooth  and  easy  road,  the  end  of  which 
is  a  terrible  precipice. 

But  when  he  says,  that  a  righteous  man  is  scarcely  saved, 
he  refers  to  the  difficulties  of  the  present  life,  for  our  course 
in  the  world  is  like  a  dangerous  sailing  between  many  rocks, 
and  exposed  to  many  storms  and  tempests  ;  and  thus  no  one 
arrives  at  the  port,  except  he  who  has  escaped  from  thousand 
deaths.  It  is  in  the  meantime  certain  that  we  are  guided 
by  God's  hand,  and  that  we  are  in  no  danger  of  shipwreck 
as  long  as  we  have  him  as  our  pilot. 

Absurd,  then,  are  those  interpreters  who  think  that  we 
shall  be  hardly  and  with  difficulty  saved,  when  we  shall  come 
before  God  in  judgment ;  for  it  is  the  present  and  not  the 
future  time  that  Peter  refers  to  ;  nor  does  he  speak  of  God's 
strictness  or  rigour,  but  shews  how  many  and  what  arduous 
difficulties  must  be  surmounted  by  the  Christian  before  he 
reaches  the  goal.  Sinner  here  means  a  wicked  man  ;^  and 
tlie  righteous  are  not  those  who  are  altogether  perfect  in 
righteousness,  but  who  strive  to  live  righteously. 

19.  Whet^efore  let  them  that  suffer.  He  draws  this  con- 
clusion, that  persecutions  ought  to  be  submissively  endured, 
for  the  condition  of  the  godly  in  them  is  much  hajDpier  than 
that  of  the  unbelieving,  who  enjoy. prosperity  to  their  utmost 
wishes.  He,  however,  reminds  us  that  we  suffer  nothinar 
except  according  to  the  permission  of  God,  which  tends 
much  to  comfort  us  :  when  he  says,  Let  them  commit  them- 
selves to  God,  it  is  the  same  as  though  he  had  said,  "  Let 
them  deliver  themselves  and  their  life  to  the  safe  keeping 
of  God."     And  he  calls  him  a  faithful  possessor,  because  he 

'  The  two  words,  " ungodly,"  ao-s/Sjij,  and  "sinner,"  a/ia^7-&<x«j,  exactly 
correspond  with  ytJ*"l  and  Xtiin  in  Hebrew ;  the  first  is  he  who  is  not  pious, 
not  a  worshipper  of  God,  having  neither  fear  nor  love  towards  him ;  and 
the  second  is  the  wicked,  and  open  and  shameless  transgressor,  who  regards 
not  what  is  just  and  right.  Grotius  says,  that  the  first  is  he  who  shews  no 
piety  towards  God ;  and  that  the  second  is  one  who  observes  no  justice  to- 
wards man. — Ed. 


142  COMMENTARIES  ON  CHAP.  V.  1-4. 

faithfully  keeps  and  defends  whatever  is  under  his  protec- 
tion or  power.  Some  render  the  word  "  Creator ;"  and  the 
term  /ct/ctt?;?  means  both ;  but  the  former  meaning  I  prefer, 
for  by  bidding  us  to  deposit  our  life  with  God,  he  makes 
liim  its  safe  keeper.  He  adds,  in  well-doing,  lest  the  faith- 
ful should  retaliate  the  wrongs  done  to  tliem,  but  that  they 
might  on  the  contrary  contend  with  the  ungodly,  who  injured 
them,  by  well-doing. 


CHAPTER  V. 

1.  The  elders  which  are  among  1.  Presbyteros  qui  inter  vos  sunt, 
you  I  exhort,  who  am  also  an  elder,  hortor  ego  qui  siinul  sum  presbyter, 
and  a  witness  of  the  sufferings  of  et  testis  passionum  Christi,  et  glorise 
Clirist,  and  also  a  partaker  of  the  quse  revelabitur  paf  ticep^ : 

glory  that  shall  he  revealed : 

2.  Feed  the  flock  of  God  which  is  2.  Pascite,  quantum  in  vobis  est, 
among  you,  taking  the  oversight  gregem  Dei  (we/,  Christi,  we?,  Domini,) 
thereof,  not  by  constraint,  but  wil-  episcopatu  fungentes,  non  coacte, 
lingly ;  not  for  filthy  lucre,  but  of  a  sed  voluntarie  ;  neque  turpis  lucri 
ready  mind  ;  causa,  sed  liberaliter ; 

3.  Neither  as  being  lords  over  3.  Nee  tanquam  dominium  exer- 
God's  heritage,  but  being  ensamples  centes  adversus  cleros,  sed  ut  sitis 
to  the  flock  :  exemplaria  gregis. 

4.  And  when  the  chief  Shepherd  4.  Et  quum  apparuerit  Princeps 
shall  appear,  ye  shall  receive  a  crown  pastorum,  reportabitis  immarcesci- 
of  glory  that  fadeth  not  away.  bilem  glorite  coronam. 

In  exhorting  pastors  to  their  duty,  he  points  out  especially 
three  vices  which  are  found  to  prevail  much,  even  sloth,  de- 
sire of  gain,  and  lust  for  power.  In  opposition  to  the  first 
vice  he  sets  alacrity  or  a  willing  attention ;  to  the  second, 
liberality  ;  to  the  third,  moderation  and  meekness,  by  which 
they  are  to  keep  themselves  in  their  own  rank  or  station. 

He  then  says  that  pastors  ought  not  to  exercise  care  over 
the  flock  of  the  Lord,  as  far  only  as  they  are  constrained  ; 
for  they  who  seek  to  do  no  more  than  what  constraint  com- 
pels them,  do  their  work  formally  and  negligently.  Hence 
he  would  have  them  to  do  willingly  what  they  do,  as  those 
who  are  really  devoted  to  their  work.  To  correct  avarice, 
he  bids  them  to  perform  their  oflice  with  a  ready  mind ;  for 
whosoever  has  not  this  end  in  view,  to  spend  himself  and  his 
labour  disinterestedly  and  gladly  in  behalf  of  the  Church,  is 


CHAP.  V.  1.  THE  FIRST  EPISTLE  OF  PETER.  143 

not  a  minister  of  Christ,  but  a  slave  to  his  own  stomach  and 
his  purse.  The  third  vice  which  he  condemns  is  a  lust  for 
exercising  power  or  dominion.  But  it  may  be  asked,  what 
kind  of  power  does  he  mean  ?  This,  as  it  seems  to  me,  may- 
be gathered  from  the  opposite  clause,  in  which  he  bids  them 
to  be  examples  to  the  flock.  It  is  the  same  as  though  he 
had  said  that  they  are  to  preside  for  this  end,  to  be  eminent 
in  holiness,  which  cannot  be,  except  they  humbly  subject 
themselves  and  their  life  to  the  same  common  rule.  What 
stands  opposed  to  this  virtue  is  tyrannical  pride,  when  the 
pastor  exempts  himself  from  all  subjection,  and  tyrannizes 
over  the  Church.  It  was  for  this  that  Ezekiel  condemned 
the  false  ^jrophets,  that  is,  that  they  ruled  cruelly  and  tyran- 
nically. (Ezek.  xxxiv.  4:)  Christ  also  condemned  the  Pha- 
risees, because  they  laid  intolerable  burdens  on  the  shoulders 
of  the  people  which  they  would  not  touch,  no,  not  with  a 
finger.  (Matt,  xxiii.  4.)  This  imperious  rigour,  then,  which 
ungodly  pastors  exercise  over  the  Church,  cannot  be  cor- 
rected, except  their  authority  be  restrained,  so  that  they 
may  rule  in  such  a  way  as  to  afford  an  example  of  a  godly 
life. 

] .  The  elders.  By  this  name  he  designates  pastors  and 
all  those  who  are  appointed  for  the  government  of  the  Church. 
But  they  called  them  presbyters  or  elders  for  honour's  sake, 
not  because  they  were  all  old  in  age,  but  because  they  were 
principally  chosen  from  the  aged,  for  old  age  for  the  most 
part  has  more  prudence,  gravity,  and  experience.  But  as 
sometimes  hoariness  is  not  wisdom,  according  to  a  Greek 
proverb,  and  as  young  men  are  found  more  fit,  such  as 
Timothy,  these  were  also  usually  called  presbyters,  after 
having  been  chosen  into  that  order.  Since  Peter  calls  him- 
self in  like  manner  a.  jjresbyter,  it  appears  that  it  was  a  com- 
mon name,  which  is  still  more  evident  from  many  other 
passages.  Moreover,  by  this  title  he  secured  for  himself 
more  authority,  as  though  he  had  said  that  lie  had  a  right 
to  admonish  jiastors,  because  he  was  one  of  themselves,  for 
there  ought  to  be  mutual  liberty  between  colleagues.  But 
if  he  had  the  right  of  primacy  he  would  have  claimed  it ; 
and  this  would  have  been  most  suitable  on  the  present  occa- 


144  COMMENTAKIES  ON  CHAP.  V.  2. 

sion.  But  though  he  was  an  Apostl-^,  he  yet  knew  that 
authority  was  by  no  means  delegated  to  him  over  his  col- 
leagues, but  that  on  tlie  contrary  he  was  joined  with  the  rest 
in  the  participation  of  the  same  office. 

A  witness  of  the  sufferings  of  Christ.  This  may  be  ex- 
plained of  doctrine,  yet  I  prefer  to  regard  it  as  referring  to 
his  own  life.  At  the  same  time  both  may  be  admitted  ; 
but  I  am  more  disposed  to  embrace  the  latter  view,  because 
these  two  clauses  will  be  more  in  harmony, — that  Peter 
speaks  of  the  suiFerings  of  Christ  in  his  owai  flesh,  and  that 
he  would  be  also  a  partaker  of  his  ^ory.  For  the  passage 
agrees  with  that  of  Paul,  "  If  w^e  suffer  together,  we  shall 
also  reign  together.''  Besides,  it  avails  much  to  make  us 
believe  his  words,  that  he  gave  a  j)roof  of  his  faith  by  en- 
during the  cross.  For  it  hence  appears  evident  that  he 
spoke  in  earnest ;  and  the  Lord,  by  thus  proving  his  people, 
seals  as  it  were  their  ministry,  that  it  might  have  more 
honour  and  reverence  among  men.  Peter,  then,  had  pro- 
bably this  in  view,  so  that  he  might  be  heard  as  the  faith- 
ful minister  of  Christ,  a  proof  of  which  he  gave  in  the  per- 
secutions he  had  suffered,  and  in  tlie  hope  Avhich  he  had  of 
future  life.^ 

But  we  must  observe  that  Peter  confidently  declares  that 
he  would  be  a  partaker  of  that  glory  which  was  not  yet  re- 
vealed ;  for  it  is  the  character  of  faith  to  acquiesce  in  hidden 
blessings. 

2.  Feed  the  flock  of  God.  "We  hence  learn  what  the  word 
presbyter  imports,  even  that  it  includes  the  office  of  feeding. 
It'is  for  a  far  different  end  that  the  Poj)e  makes  presbyters, 
even  that  they  may  daily  slay  Christ,  there  being  no  men- 
tion made  of  feeding  in  their  ordination.  Let  us  then  re- 
member to  distinguish  between  the  institution  of  Christ  and 
the  confusion  of  the  Pope,  it  being  as  different  as  light  is 
from  darkness.  Let  us  also  bear  in  mind  the  definition 
given  of  the  word  ;  for  the  flock  of  Christ  cannot  be  fed  ex- 
cept with  pure  doctrine,  which  is  alone  our  spiritual  food. 

^  The  most  obvious  meaning  is,  that  Peter  had  been  an  eye-witness  of 
Christ's  sufterings.  So  the  word  "  witness"  is  taken  by  Grotius,  Mack- 
night,  Doddridge,  and  Scott. — Ed. 


CHAP.  V.  3.  THE  FIRST  EPISTLE  OF  PETER.  145 

Hence  pastors  are  not  mute  hypocrites,  nor  those  who  spread 
their  own  figments,  which,  like  deadly  poison,  destroy  the 
souls  of  men. 

The  words,  as  much  as  it  is  in  you,  mean  the  same  as 
though  he  had  said,  "  Apply  all  your  strength  to  this  very 
thing,  and  whatever  power  God  has  conferred  on  you."  The 
old  interpreter  has  given  this  rendering,  "  Which  is  among 
you  ;"  and  tliis  may  be  the  sense  of  the  words  :  more  cor- 
rect, however,  is  the  rendering  of  Erasmus,  which  I  have 
followed,  though  I  do  not  reject  nor  disapprove  of  the 
other.^ 

The  flock  of  God,  or,  of  the  Lord,  or,  of  Christ :  it  matters 
little  which  you  take,  for  the  three  readings  are  found  in 
different  copies.^ 

Taking  the  oversight,  or,  discharging  the  office  of  a  bishop. 
Erasmus  renders  tJie  words,  "  Taking  care  of  it,"  (curain 
illius  agentes;)  but  as  the  Greek  word  is  eTnaKoirovvTe^;,  I 
doubt  not  but  that  Peter  meant  to  set  forth  the  office  and 
title  of  the  episcopate.  We  may  learn  also  from  other  parts 
of  Scripture  that  these  two  names,  bishop  and  presbyter,  are 
synonymous.  He  then  shews  how  they  were  rightly  to  per- 
form the  pastoral  office,  though  the  word  eTnaKOTrecv  gener- 
ally means  to  preside  or  to  oversee.  What  I  have  rendered 
"  not  constrainedly,"  is  literally,  "  not  necessarily  ;"  for 
when  we  act  according  to  what  necessity  prescribes,  we  pro- 
ceed in  our  work  slowly  and  frigidly,  as  it  were  by  con- 
straint. 

3.  Neither  as  being  lords,  or,  as  exercising  dominion.  The 
preposition  Kara  in  Greek  is  taken,  for  the  most  part,  in  a 
bad  sense  :  then  Peter  here  condemns  unreasonable  exercise 
of  power,  as  the  case  is  with  those  who  consider  not  them- 
selves to  be  the  ministers  of  Christ  and  his  Church,  but  seek 
something  higher.  And  he  calls  particular  churches  "  lots," 
(cleros  ;)  for  as  the  whole  body  of  the  Church  is  the  Lord's 
heritage,   so   the   churches,    scattered    through   towns  and 

'  The  Vulgate,  called  here  and  elsewhere,  "  the  old  interpreter,"  seems 
to  be  the  most  correct,  as  viewed  by  most  critics.  The  same  form  of 
words  is  found  in  the  first  verse,  "  The  elders  who  are  among  you." — Ed. 

^  By  far  the  most  approved  reading  is  "  of  God." — Ed. 

K 


Ii6  COMMENTARIES  ON  CllAi'.  v.  t. 

villages,  were  as  so  many  farms,  the  culture  of  wliicli  he 
assigns  to  each  presbyter.  Some  very  ignorantly  think  that 
those  called  clergy  are  meant  here.  It  was,  indeed,  an 
ancient  way  of  speaking,  to  call  the  whole  order  of  minis- 
ters, clergy  ;  but  I  wish  that  it  had  never  occurred  to  the 
Fathers  to  speak  thus  ;  for  what  Scripture  ascribes  in  com- 
mon to  the  whole  Church,  it  was  by  no  means  right  to  con- 
fine to  a  few  men.  And  this  way  of  speaking  was  spurious, 
at  least  it  was  a  departure  from  apostolic  usage. 

Peter,  indeed,  expressly  gives  the  churches  this  title,  in 
order  that  we  may  know  that  whatever  men  ascribe  to  them- 
selves is  taken  away  from  the  Lord,  as  in  many  places  he 
calls  the  Church  his  peculiar  treasure,  and  the  rod  of  his 
heritage,  when  he  intends  to  claim  his  entire  dominion  over 
it ;  for  lie  never  delivers  to  pastors  the  government,  but  only 
the  care,  so  that  his  own  right  remains  still  complete. 

4.  When  the  chief  Shepherd  shall  aijpear.  Except  pastors 
retain  this  end  in  view,  it  can  by  no  means  be  that  they 
will  in  good  earnest  proceed  in  the  course  of  their  calling, 
but  will,  on  the  contrary,  become  often  faint ;  for  there  are 
innumerable  hindrances  which  are  sufficient  to  discourage 
the  most  j)rudent.  They  have  often  to  do  with  ungrateful 
men,  from  whom  they  receive  an  unworthy  reward  ;  long 
and  great  labours  are  often  in  vain  ;  Satan  sometimes  pre- 
vails in  his  wicked  devices.  Lest,  then,  the  faithful  servant 
of  Christ  should  be  broken  down,  there  is  for  him  one  and 
only  one  remedy, — to  turn  his  eyes  to  the  coming  of  Christ. 
Thus  it  will  be,  that  he,  who  seems  to  derive  no  encourage- 
ment from  men,  will  assiduously  go  on  in  his  labours,  know- 
ing that  a  great  reward  is  prepared  for  him  by  the  Lord, 
y^nd  further,  lest  a  protracted  expectation  should  produce 
^  languor,  he  at  the  same  time  sets  forth  the  greatness  of  the 
reward,  which  is  sufficient  to  compensate  for  all  delay  :  An 
unfading  croiun  of  glory,  he  says,  awaits  yoi^  / 

It  ought  also  to  be  observed,  that  he  'calls  Christ  the 
chief  Pastor  ;  for  we  are  to  rule  the  Church  under  liim  and 
in  his  name,  in  no  other  way  but  that  he  should  be  still 
really  the  Pastor.  So  the  word  cliief  here  does  not  only 
mean  the  principal,  but  him  whose  power  all  others  ought 


CHAP.  V.  5.  THE  FIRST  EPISTLE  OF  PETER.  147 

to  submit  to,  as  they  clo  not  represent  him  except  according 
to  his  command  and  authority. 

5.  Likewise,  ye  younger,  submit  5.  Similiter juniores,subjectiestote 
yoiu-selves  unto  the  elder:  yea,  all  o/  senioribus  ;  sic  et  omnes,  alii  aliis 
you  be  subject  one  to  another,  and  subjiciamini ;  humilitatem  auimi  in- 
be  clothed  with  humility ;  for  God  duite ;  propterea  quod  Deus  super- 
resisteth  the  proud,  and  giveth  grace  bis  resistit,  humilibus  vero  dat  gra- 
to  the  humble.  tiam. 

6.  Humble  yourselves  therefore  (3.  Ilumiliamini  ergo  sub  potenti 
under  the  mighty  hand  of  God,  that  raanu  Dei,  ut  vos  extollat  quum 
he  may  exalt  you  in  due  time :  erit  opportunum  ; 

7.  Casting  all  your  care  upon  7.  Omni  cviravestra  in  eum  con- 
him ;  for  he  careth  for  you.  jecta  ;  quoniam  illi  cura  est  vestri. 

5.  Likewise,  ye  younger.  The  word  elder  is  put  here  in 
a  sense  different  from  wliat  it  had  before  ;  for  it  is  necessary, 
when  a  contrast  is  made  between  them  and  the  younger, 
tliat  the  two  clauses  should  correspond.  Then  he  refers  to 
the  elders  in  age,  having  before  spoken  of  the  office  ;  and 
thus  he  comes  from  the  particular  to  the  general.  And  in 
short,  he  bids  every  one  that  is  inferior  in  age  to  obey  the 
counsels  of  the  elders,  and  to  be  teachable  and  humble  ;  for 
the  age  of  youth  is  inconstant,  and  requires  a  bridle.  Be- 
sides, pastors  could  not  have  performed  their  duty,  except 
this  reverential  feeling  prevailed  and  was  cultivated,  so  that 
the  younger  suffered  themselves  to  be  ruled  ;  for  if  there  be 
no  subjection,  government  is  overturned.  When  they  have 
no  authority  who  ought  by  right  or  order  of  nature  to  rule, 
all  will  immediately  become  insolently  wanton. 

Yea,  all.  He  shews  the  reason  why  the  younger  ought  to 
submit  to  the  elder,  even  that  there  might  be  an  equable 
state  of  things  and  due  order  among  them.  For,  when  au- 
thority is  granted  to  the  elders,  there  is  not  given  them  the 
right  or  the  liberty  of  throwing  off  the  bridle,  but  they  are 
also  themselves  to  be  under  due  restraint,  so  that  there  may 
be  a  mutual  subjection.  So  the  husband  is  the  head  of  the 
wife,  and  yet  he  in  his  turn  is  to  be  in  some  things  subject 
to  her.  So  the  father  has  authority  over  his  children,  and 
still  he  is  not  exempt  from  all  subjection,  but  something  is 
due  to  them.  The  same  thing,  also,  is  to  be  thought  of 
others.  In  short,  all  ranks  in  society  have  to  defend  the 
whole  body,  which  cannot  be  done,  except  all  the  members  are 
joined  together  by  the  bond  of  mutual  subjection.     Nothing 


148  C0Miu..x,x... 

is  more  adverse  to  the  disposition  of  man  than  subjection. 
For  it  was  formerly  very  truly  said,  that  every  one  has  within 
him  the  soul  of  a  king.  Until,  then,  the  high  spirits,  with 
which  the  nature  of  men  swells,  are  subdued,  no  man  will 
give  way  to  another  ;  but,  on  the  contrary,  each  one,  despis- 
ing others,  will  claim  all  tilings  for  himself 

Hence  the  Apostle,  in  order  that  humility  may  dwell 
among  us,  wisely  reproves  this  haughtiness  and  pride.  And 
the  metaphor  he  uses  is  very  appropriate,  as  though  he  had 
said,  "  Surround  yourselves  with  humility  on  every  side,  as 
with  a  garment  which  covers  the  whole  body."  He  yet  in- 
timates that  no  ornament  is  more  beautiful  or  move  becom- 
ing, than  when  we  submit  one  to  another. 

For,  or,  because.  It  is  a  most  grievous  threatening,  when 
he  says,  that  all  who  seek  to  elevate  themselves,  shall  have 
God  as  their  enemy,  who  will  lay  them  low.  But,  on  the 
contrary,  he  says  of  the  humble,  that  God  will  be  propitious 
and  favourable  to  them.  We  are  to  imagine  that  God  has 
two  hands  ;  the  one,  which  like  a  liamnier  beats  down  and 
breaks  in  pieces  those  who  raise  up  themselves  ;  and  the 
other,  which  raises  up  the  humble  who  willingly  let  down 
themselves,  and  is  like  a  firm  prop  to  sustain  them.  Were 
we  really  convinced  of  this,  and  had  it  deeply  fixed  in  our 
minds,  who  of  us  would  dare  by  pride  to  urge  war  with 
God  ?  But  the  hope  of  impunity  now  makes  us  fearlessly  to 
raise  up  our  horn  to  heaven.  Let,  then,  this  declaration  of 
Peter  be  as  a  celestial  thunderbolt  to  make  men  humble. 

But  he  calls  those  humble,  who  being  emptied  of  every 
confidence  in  their  own  power,  wisdom,  and  righteousness, 
seek  every  good  from  God  alone.  Since  there  is  no  coming 
to  God  except  in  this  way,  who,  having  lost  his  own  glory, 
ought  not  willingly  to  humble  himself? 

6.  Humble  yourselves  therefore.  We  must  ever  bear  in 
mind  for  what  end  he  bids  us  to  be  humble  before  God,  even 
that  we  may  be  more  courteous  and  kind  to  our  brethren, 
and  not  refuse  to  submit  to  them  as  far  as  love  demands. 
Then  they  who  are  haughty  and  refractory  towards  men,  are, 
he  says,  acting  insolently  towards  God.  He  therefore  ex- 
horts all  the  godly  to  submit  to  God's  authority ;  and  he 


CHAP.  V.  7.  THE  FIRST  EPISTLE  OF  PETER.  149 

calls  God's  power  his  hand,  that  he  might  make  them  to 
fear  the  more.  For  though  hand  is  often  apjjlied  to  God, 
yet  it  is  to  be  understood  here  according  to  the  circum- 
stances of  the  passage.  But  as  we  are  wont  commonlj  to 
fear,  lest  our  humility  should  be  a  disadvantage  to  us, 
and  others  might  for  this  reason  grow  more  insolent,  Peter 
meets  this  objection,  and  promises  eminency  to  all  who 
humble  themselves. 

But  he  adds,  in  due  time,  that  he  might  at  the  same  time 
obviate  too  much  haste.  He  then  intimates  that  it  is 
necessary  for  us  to  learn  humility  now,  but  that  the  Lord 
well  knows  when  it  is  expedient  for  us  to  be  elevated.  Thus 
it  behoves  us  to  yield  to  his  counsel. 

7.  Casting  all  our  care.  lie  more  fully  sets  forth  here  the 
providence  of  God.  For  whence  are  these  proverbial  say- 
ings, "  We  shall  have  to  howl  among  wolves,"  and,  "  They 
are  foolish  who  are  like  sheep,  exposing  themselves  to  wolves 
to  be  devoured,"  except  that  we  think  that  by  our  humility 
we  set  loose  the  reins  to  the  audacity  of  the  ungodly,  so  that 
they  insult  us  more  wantonly  ?  But  this  fear  arises  from 
our  ignorance  of  divine  providence.  Now,  on  the  other  hand, 
as  soon  as  we  are  convinced  that  God  cares  for  us,  our 
minds  are  easily  led  to  patience  and  humility.  Lest,  then, 
the  wickedness  of  men  should  tempt  us  to  a  fierceness  of 
mind,  the  Apostle  prescribes  to  us  a  remedy,  and  also  David 
does  in  the  thirty-seventh  Psalm,  so  that  having  cast  our 
care  on  God,  we  may  calmly  rest.  For  all  those  who  recumb 
not  on  God's  providence  must  necessarily  be  in  constant  tur- 
moil and  violently  assail  others.  We  ought  the  more  to 
dwell  on  this  thought,  that  God  cares  for  us,  in  order,  first, 
that  we  may  have  peace  within  ;  and,  secondly,  that  we 
may  be  humble  and  meek  towards  men. 

But  we  are  not  thus  bidden  to  cast  all  our  care  on  God, 
as  though  God  wished  us  to  have  strong  hearts,  and  to  be 
void  of  all  feeling  ;  but  lest  fear  or  anxiety  should  drive  us 
to  impatience.  In  like  manner,  the  knowledge  of  divine 
providence  does  not  free  men  from  every  care,  that  they  may 
securely  indulge  themselves  ;  for  it  ought  not  to  encourage 
the  torpidity  of  the  flesh,  but  to  bring  rest  to  faith. 


150  COMMENTARIES  ON  CHAP.  V.  9. 

8.  Be  sober,  be  vigilant ;  because  8.  Sobrii  estote,  vigilate,  quia  ad- 
your  adversary  the  devil,  as  a  roar-  versarius  vester  diabolus,  tanquaai 
ing  lion,  walketh  about  seeking  leo  rugiens,  circuit,  quserens  quera 
Avhom  he  may  devour  :  devoret  {vel,  quempiam  devorare  ;) 

9.  Whom  resist  steadfast  in  the  9.  Cui  resistite  tirmi  fide,  scientes 
faith,  knowing  that  the  same  afflic-  easdem    passiones,   vestrse   qua?  in 
tions    are    accomplished     in     your  muiido  fraternitati  adimpleri. 
brethren  that  are  in  the  world. 

10.  But  the  God  of  all  grace,  who  10.  Deus  autem  omnis  gratise, 
hath  called  us  unto  his  eternal  glory  qui  nos  vocavit  in  seternam  suara 
by  Christ  Jesus,  after  that  ye  have  gloriam  per  Christum  Jesum,  pau- 
suflered  a  while,  make  you  perfect,  lisper  afflictos  ipse  vos  perficiat,  con- 
stablish,  strengthen,  settle  you  :  firmet,  corroboret,  stabiliat  : 

11.  To  him  be  glory  and  domi-  11.  Ei  gloria  et  imperium  in 
nion  for  ever  and  ever.     Amen.  secula  seculorum.     Amen. 

8.  Be  sober.  Tliis  explanation  extends  wider,  tliat  as  we 
have  war  with  a  most  fierce  and  most  powerful  enemy,  we 
are  to  be  strenuous  in  resisting  him.  But  he  uses  a  twofold 
metaphor,  that  they  were  to  be  sober,  and  that  they  were  to 
exercise  watchfulness.  Surfeiting  produces  sloth  and  sleep  ; 
even  so  they  who  indulge  in  earthly  cares  and  pleasures,  think 
of  nothing  else,  being  under  the  power  of  spiritual  lethargy. 

We  now  perceive  what  the  meaning  of  the  Apostle  is.  We 
must,  he  says,  carry  on  a  warfare  in  this  world  ;  and  lie  re- 
minds us  that  we  have  to  do  with  no  common  enemy,  but 
one  who,  like  a  lion,  runs  here  and  there,  ready  to  devour. 
He  hence  concludes  that  we  ought  carefully  to  watch.  Paul 
stimulates  us  with  the  same  argument  in  the  sixth  chapter 
of  the  Epistle  to  the  Ephesians,  where  he  says  that  we  have 
a  contest  not  with  flesh  and  blood,  but  with  spiritual  wicked- 
ness, &c.  But  we  too  often  turn  peace  into  sloth,  and  hence 
it  comes  that  the  enemy  then  circumvents  and  overwhelms 
us  ;  for,  as  though  placed  beyond  the  reach  of  danger,  we 
indulge  ourselves  according  to  the  will  of  the  flesh. 

He  compares  the  devil  to  a  lion,  as  though  he  had  said, 
that  he  is  a  savage  wild  beast.  He  says  that  he  goes  round 
to  devour,  in  order  to  rouse  us  to  wariness.  Pie  calls  him 
the  adversary  of  the  godly,  that  they  migh"''  know  that  they 
worship  God  and  profess  faith  in  Christ  on  this  condition, 
that  they  are  to  have  continual  war  with  the  devil,  for  h( 
does  not  spare  the  members  who  fights  with  the  head. 

9.   Whom  resist.     As  the  power  of  an  enemy  ought  to  sti- 
mulate us  and  make  us  more  careful,  so  there  would  be  dangerl 


CHAP.  V.  10.  THE  FIRST  EPISTLE  OP  PETER.  151 

lest  our  hearts  failed  through  Immoderate  fear,  except  the 
hope  of  victory  were  given  us.  This  then  is  what  the  Apostle 
speaks  of;  he  shows  that  the  issue  of  the  war  will  be  pros- 
perous, if  we  indeed  fight  under  the  banner  of  Christ ;  for 
whosoever  comes  to  this  contest,  endued  with  faith,  he  de- 
clares that  he  will  certainly  be  a  conqueror. 

Resist,  he  says ;  but  some  one  may  ask,  how  ?  To  this  he 
answers,  there  is  sufficient  strength  in  faith.  Paul,  in  the 
passage  which  I  have  already  quoted,  enumerates  the  various 
parts  of  our  armour,  but  the  meaning  is  the  same,  (Eph.  vi. 
]S,)  for  John  testifies  that  faith  alone  is  our  victory  over  the 
world. 

Knowing  that  the  same  afflictions,  or  suifcrings.  It  is 
another  consolation,  that  we  have  a  contest  in  common  with 
all  the  children  of  God  ;  for  Satan  dangerously  tries  us,  when 
he  separates  us  from  the  body  of  Christ.  We  have  heard  how 
he  attempted  to  storm  the  courage  of  Job,  "  Look  to  the 
saints,  has  any  one  of  them  suftered  such  a  thing  V  Job  v.  1 . 
The  Apostle  on  the  other  hand,  reminds  us  here  that  nothing 
happens  to  us  but  what  we  sec  does  happen  to  other  members 
of  the  Church.  Moreover  a  fellowship,  or  a  similar  condition, 
with  all  the  saints,  ought  by  no  means  to  be  refused  by  us. 

By  saying  that  the  same  sufferings  are  accomplished,  he 
means  what  Paul  declares  in  Col.  i.  24,  that  what  remains 
of  the  sufferings  of  Christ  is  daily  fulfilled  in  the  faithful. 

The  words,  that  are  in  the  world,  may  be  explained  in  two 
ways,  either  that  God  proves  his  faithful  people  indiscrimin- 
ately everywhere  in  the  world,  or  that  the  necessity  of  fight- 
ing awaits  us  as  long  as  we  are  in  the  world.  But  we  must 
observe  that  having  said  before  that  we  are  assailed  by  Satan, 
he  then  immediately  refers  to  every  kind  of  afflictions.  We 
hence  gather  that  we  have  always  to  do  with  our  spiritual 
enemy,  however  adversities  may  come,  or  whatever  they  may 
be,  whether  diseases  oppress  us,  or  the  barrenness  of  the  land 
threatens  us  with  famine,  or  men  persecute  us. 

10.  But  the  God  of  all  grace.  After  having  sufficiently 
dwelt  on  admonitions,  he  now  turns  to  prayer ;  for  doctrine 
is  in  vain  poured  forth  into  the  air,  unless  God  works  by  his 
Spirit.     And  this  example  ought  to  be  followed  by  all  the 


152  COMMENTARIES  ON  CHAP.  V.  10. 

ministers  of  God,  that  is,  to  pray  that  lie  may  give  success 
to  their  labours  ;  for  otherwise  they  effect  nothing  either  by 
planting  or  by  watering. 

Some  copies  have  the  future  tense,  as  though  a  promise  is 
made  ;  but  the  other  reading  is  more  commonly  received.  At 
the  same  time,  the  Apostle,  by  praying  God,  confirms  those 
to  whom  he  was  writing,  for  when  he  calls  God  the  author 
of  all  grace,  and  reminds  them  that  they  were  called  to 
eternal  glory,  his  purpose  no  doubt  was,  to  confirm  them  in 
the  conviction,  that  the  work  of  their  salvation,  which  he 
had  begun,  would  be  completed. 

He  is  called  the  God  of  all  grace  from  the  effect,  from  the 
gifts  he  bestows,  according  to  the  Hebrew  manner.-^  And  he 
mentions  expressly  all  grace,  first  that  they  might  learn  that 
every  blessing  is  to  be  ascribed  to  God  ;  and  secondly,  that 
one  grace  is  connected  with  another,  so  that  they  might  hope 
in  future  for  the  addition  of  those  graces  in  which  they  were 
hitherto  wanting. 

Who  hath  called  us.  This,  as  I  have  said,  serves  to  in- 
crease confidence,  because  God  is  led  not  only  by  his  good- 
ness, but  also  by  his  gracious  benevolence,  to  aid  us  more 
and  more.  He  does  not  simply  mention  calling,  but  he  shews 
wherefore  they  were  called,  even  that  they  might  obtain 
eternal  glory.  He  further  fixes  the  foundation  of  calling  in 
Christ.  Both  these  things  serve  to  give  perpetual  confidence, 
for  if  our  calling  is  founded  on  Christ,  and  refers  to  the  ce- 
lestial kingdom  of  God  and  a  blessed  immortality,  it  follows 
that  it  is  not  transient  nor  fading. 

It  may  also  be  right,  by  the  way,  to  observe  that  when  he 
says  that  we  are  called  in  Christ,  first,  our  calling  is  estab- 
lished, because  it  is  rightly  founded  ;  and  secondly,  that  all 
respect  to  our  worthiness  and  merit  is  excluded  ;  for  that 
God,  by  the  preaching  of  the  gospel,  invites  us  to  himself, 
it  is  altogether  gratuitous ;  and  it  is  still  a  greater  grace 
that  he  efficaciously  touches  our  hearts  so  as  to  lead  us  to 
obey  his  voice.     Now  Peter  especially  addresses  the  faithful ; 


1  We  read  in  chap.  iv.  10,  of"  the  manifold  grace  of  God,"  which  may 
be  viewed  as  explanatory  of  "  the  God  of  all  grace." — Ed. 


CHAP.  V.  12.  THE  FIRST  EPISTLE  OF  PETER.  153 

he  therefore  connects  the  efficacious  power  of  the  Spirit  with 
the  outward  doctrine. 

As  to  the  tliree  words  which  follow,  some  copies  have  them 
in  the  ablative  case,  which  may  be  rendered  in  Latin  by 
gerunds  {fulciendo,  rohorando,  stabiliendo)  by  supporting,  by 
strengthening,  by  establishing.^  But  in  this  there  is  not 
much  importance  with  regard  to  the  meaning.  Besides, 
Peter  intends  the  same  thing  by  all  these  words,  even  to 
confirm  the  faitliful  ;  and  he  uses  these  several  words  for 
tliis  purpose,  that  we  may  know  that  to  follow  our  course  is 
a  matter  of  no  common  difficulty,  and  that  therefore  we  need 
the  special  grace  of  God.  The  words  suffered  a  ■while,  in- 
serted here,  shew  that  the  time  of  sufiering  is  but  short,  and 
this  is  no  small  consolation. 

11.  To  him  he  glory.  That  he  might  add  more  confidence 
to  the  godly,  he  breaks  out  into  thanksgiving.  Though  this 
be  read  in  the  indicative  as  well  as  in  the  optative  mood, 
still  the  meaning  is  nearly  the  same. 

12.  By  Silvanus,  a  faithful  brother  12.  Per  Silvanum  A'obis  fidum 
unto  you,  (as  1  suppose,)  1  have  fratrem  (ut  arbitror)  paucis  scripsi, 
written  briefly,  exhorting,  and  tes-  exhortaus  et  tesliticans  lianc  esse 
tifying  that  this  is  the  true  grace  of  veram  gratiam  in  qua  statis. 

God  wherein  ye  stand. 

13.  Tiie  church  that  is  at  Ba-  13.  Salutat  vos  quse  in  Babylone 
bylon,  elected  together  with  i/ou,  est  Ecclesia,  simul  vobiscum  electa, 
saluteth  you ;   and  so  doth  Marcus  et  Marcus  tilius  mens. 

my  son. 

14.  Greet  ye  one  another  with  a  14.  Salutate  vos  invicem  in  os- 
kiss  of  charity.  Peace  be  with  you  culo  charitatis.  Gratia  vobis  omni- 
all  that  are  in  Christ  Jesus.    Amen,  bus  qui  estis  m  Christo  Jesu. 

12.  By  Silvanus.     He  exhorts  them  at  the  conclusion  of 

^  It  seems  that  the  preponderance  as  to  readings  is  in  favour  of  this  con- 
struction, for  Griesbach  has  introduced  into  his  text  these  three  words  as 
nouns,  trrn^llii,  ahvaio-u,  (iiJ^iXiuan^  but  it  is  a  harsh  construction.  The  proba- 
bility is,  that  this  reading  has  been  introduced  because  of  the  sense,  as  it  was 
not  seen  how  these  words  coidd  come  after  '•  make  perfect."  But  the  order 
is  according  to  the  usual  style  of  the  prophets,  examples  of  which  are  also 
found  in  the  New  Testament :  the  idtimate  object  is  mentioned  first,  and 
then  what  leads  to  it.  Tlie  writer,  as  it  were,  retrogrades  instead  of  going 
forward.  See  on  this  subject  the  preface  to  the  third  volume  of  Calvin's 
Commentaries  on  Jeremiah. 

Divested  of  this  pecidiarity,  the  words  would  run  thus :  "  may  he  estab- 
lish, strengthen,  confirm,  perfect  you ;"  that  is,  to  give  the  words  more 
literally,  "  may  he  put  you  on  a  solid  foundation,  render  you  strong,  render 
you  firm,  make  you  perfect." — Ed. 


154  COMMENTARIES  ON  CHAP,  V.  13. 

the  Epistle  to  constancy  in  tlie  faith  :  yea,  he  declares  that 
his  design  in  writing,  was  to  retain  them  in  obedience  to  the 
doctrine  which  they  had  embraced.  But  he  first  commends 
the  brevity  of  his  Epistle,  lest  the  reading  of  it  should  be 
tedious  to  them  ;  and,  secondly,  he  adds  a  short  commenda- 
tion of  his  messenger,  that  the  living  voice  might  be  added  to 
what  was  written  ;  for  this  was  the  design  of  the  testimony 
he  bears  to  his  fidelity.  But  the  exception,  as  I  suppose,  or 
think,  was  added,  either  as  token  of  modesty  or  to  let  them 
surely  know,  that  he  spoke  according  to  the  conviction  of  his 
own  mind  ;  and  it  was  unreasonable  for  them  not  to  assent 
to  the  judgment  of  so  great  an  apostle. 

Exhorting  and  testifying.  How  diflicult  it  is  to  continue 
in  the  faith  !  evidences  of  this  are  the  daily  defections  of 
many  :  nor,  indeed,  is  such  a  thing  to  be  wondered  at,  when 
we  consider  how  great  is  the  levity  and  inconsistency  of  men, 
and  how  great  is  their  inclination  to  vanity.  But  as  no  doc- 
trine can  strike  firm  and  perpetual  roots  in  men's  hearts,  if 
it  be  accompanied  with  any  doubt,  he  testifies  that  God's 
truth,  in  which  they  had  been  taught,  was  certain.  And, 
doubtless,  except  its  certainty  appears  to  our  minds,  we  must 
at  all  times  necessarily  vacillate,  and  be  ready  to  turn  at 
every  wind  of  new  doctrine.  By  the  grace  of  God,  he  means 
faith  with  all  its  effects  and  fruits. 

13.  That  is  at  Babylon.  Many  of  the  ancients  thought  that 
Rome  is  here  enigmatically  denoted.  This  comment  the 
Papists  gladly  lay  hold  on,  that  Peter  may  appear  to  have 
presided  over  the  Church  of  Rome  :  nor  does  the  infamy  of 
the  name  deter  them,  provided  they  can  pretend  to  the  title 
of  an  apostolic  seat ;  nor  do  they  care  for  Christ,  provided 
Peter  be  left  to  them.  Moreover,  let  them  only  retain  the 
name  of  Peter's  chair,  and  they  will  not  refuse  to  set  Rome 
in  the  infernal  regions.  But  this  old  comment  has  no  colour 
of  truth  in  its  favour  ;  nor  do  I  see  why  it  was  approved  by 
Eusebius  and  others,  except  that  they  were  already  led  astray 
by  that  error,  that  Peter  had  been  at  Rome.  Besides,  they  are 
inconsistent  with  themselves.  They  say  that  Mark  died  at 
Alexandria,  in  the  eighth  year  of  Nero  ;  but  they  imagine 
that  Peter,  six  years  after  this,  was  put  to  death  at  Rome  by 


CHAP.  V.  13.  THE  FIRST  EPISTLE  OF  PETEK.  155 

Nero.  If  Mark  formed,  as  tliey  say,  the  Alexandrian  Cliurcli, 
and  had  been  long  a  bishop  there,  he  could  never  have  been 
at  Rome  with  Peter.  For  Eusebius  and  Jerome  extend  the 
time  of  Peter's  presidency  at  Rome  to  twenty-five  years  ; 
but  this  may  be  easily  disproved  by  what  is  said  in  the  first 
and  the  second  chapter  of  the  Epistle  to  the  Galatians. 

Since,  then,  Peter  had  Mark  as  his  companion  when  he 
wrote  this  Epistle,  it  is  very  probable  that  he  was  at  Ba- 
bylon :  and  this  was  in  accordance  with  his  calling  ;  for  we 
know  that  he  was  appointed  an  apostle  especially  to  tlie  Jews. 
He  therefore  visited  chiefly  those  parts  where  there  was 
the  greatest  number  of  that  nation. 

In  saying  that  the  Church  there  was  a  partaker  of  the 
same  election,  his  object  was  to  confirm  others  more  and 
more  in  the  faith  ;  for  it  was  a  great  matter  that  the  Jews 
were  gathered  into  the  Church,  in  so  remote  a  part  of  the 
world. 

My  son.  So  he  calls  Mark  for  honour's  sake  ;  the  reason, 
however,  is,  because  he  had  begotten  him  in  the  faith,  as 
Paul  did  Timothy.  Of  the  kiss  of  love  we  have  spoken  else- 
where. Now  he  bids  this  to  be  the  kiss  of  love,^  so  that  the 
sincerity  of  the  heart  might  correspond  with  the  external 
act. 

'  See  a  Note  in  the  Epistle  to  the  Romans,  p.  547. — Ed. 


END  OF  THE  FIRST  EPISTLE  OF  PETER 


COMMENTARIES 

ON 

THE  FIRST  EPISTLE  OF  JOHN. 


THE  ARGUMENT. 

This  Epistle  is  altogetlier  worthy  of  the  spirit  of  tliat  dis- 
ciple who,  above  others,  was  loved  by  Christ,  that  he  might 
exhibit  him  as  a  friend  to  us.  But  it  contains  doctrines 
mixed  with  exhortations  ;  for  he  speaks  of  the  eternal  Deity 
of  Christ,  and  at  the  same  time  of  the  incomparable  grace 
which  he  brought  with  him  when  he  appeared  in  the  world, 
and  generally  of  all  his  blessings  ;  and  he  especially  com- 
mends and  extols  the  inestimable  grace  of  divine  adoption. 

On  these  truths  he  grounds  his  exhortations  ;  and  at  one 
time  he  admonishes  us  in  general  to  lead  a  pious  and  holy 
life,  and  at  another  time  he  expressly  enjoins  love.  But  he 
does  none  of  these  things  in  a  regular  order  ;  for  he  every- 
where mixes  teaching  with  exhortation.  But  he  particu- 
larly urges  brotherl}"-  love :  he  also  briefly  touches  on  other 
things,  such  as  to  beware  of  impostors,  and  similar  things. 
But  each  particular  shall  be  noticed  in  its  own  jjlace. 


CHAPTER  I. 

1.  That  which  was  from  the  be-  1.  Quod  erat  ab  initio,  quod  au- 
ginning,  which  we  have  heard,  which  divimus,  quod  vidimus  oculis  nostris, 
we  have  seen  with  our  eyes,  whicli  quod  intuiti  sumus,  quod  manus  nos- 
we  have  looked  upon,  and  our  hands  trre  contrectaverunt,  de  Sermone 
have  handled,  of  the  Word  of  life ;  vita? ; 

2.  (For  the  life  was  manifested,  2.  Et  vita  manifesta  est,  et  vidi- 
and  we  have  seen  it,  and  bear  wit-  mus  et   testamur  et   annuntiamus 


CHAP.  I.  1.      COMMENTARIES  ON  FIRST  EPISTLE  OF  JOHN.  157 

ness,  and  shew  unto  you  that  eternal     vobis  vitam  seternam,  quje  erat  apud 
life  which  was  with  the  Father,  and     Patrem,  et  manifesta  est  nobis, 
was  manifested  unto  us.) 

He  shews,  first,  that  life  has  been  exhibited  to  us  in  Christ ; 
which,  as  it  is  an  incomparable  good,  ought  to  rouse  and  in- 
flame all  our  powers  with  a  marvellous  desire  for  it,  and 
with  the  love  of  it.  It  is  said,  indeed,  in  a  few  and  plain 
words,  that  life  is  manifested ;  but  if  we  consider  how 
miserable  and  horrible  a  condition  death  is,  and  also  what  is 
the  kingdom  and  the  glory  of  immortality,  we  shall  perceive 
that  there  is  something  here  more  magnificent  than  what 
can  be  expressed  in  any  words. 

Then  the  Apostle's  object,  in  setting  before  us  tlie  vast 
good,  yea,  the  chief  and  only  true  happiness  which  God  has 
conferred  on  us,  in  his  own  Son,  is  to  raise  our  thoughts 
above  ;  but  as  the  greatness  of  the  subject  requires  that 
the  truth  should  be  certain,  and  fully  proved,  this  is  what  is 
here  much  dwelt  upon.  For  these  words.  What  we  have  seen, 
what  we  have  heard,  what  we  have  looked  upon,  serve  to 
strengthen  our  faith  in  the  gospel.  Nor  does  he,  indeed, 
without  reason,  make  so  many  asseverations  ;  for  since  our 
salvation  depends  on  the  gospel,  its  certainty  is  in  the  high- 
est degree  necessary  ;  and  how  difficult  it  is  for  us  to  believe, 
every  one  of  us  knows  too  well  by  his  own  experience.  To 
believe  is  not  lightly  to  form  an  opinion,  or  to  assent  only 
to  what  is  said,  but  a  firm,  undoubting  conviction,  so  that 
we  may  dare  to  subscribe  to  the  truth  as  fully  proved.  It 
is  for  this  reason  that  the  Apostle  heaps  together  so  many 
things  in  confirmation  of  the  gospel. 

1.  That  which  was  from  the  beginning.  As  the  passage  is 
abrupt  and  involved,  that  the  sense  may  be  made  clearer,  the 
words  may  be  thus  arranged ;  "  We  announce  to  you  the 
word  of  life,  which  was  from  the  beginning  and  really  tes- 
tified to  us  in  all  manner  of  ways,  that  life  has  been  mani- 
fested in  him ;"  or,  if  you  prefer,  the  meaning  may  be  thus 
given,  "  What  we  announce  to  you  respecting  the  word  of 
life,  has  been  from  the  beginning,  and  has  been  openly 
shewed  to  us,  that  life  was  manifested  in  him."  But  the 
words.  That  which  was  from,  the  beginning,  refer  doubtless  to 


158  COMMENTARIES  ON  CUAP.  I.  1. 

the  divinity  of  Christ,  for  God  manifested  in  the  flesh  was  not 
from  the  beginning ;  but  he  who  always  was  life  and  the 
eternal  Word  of  God,  appeared  in  the  fulness  of  time  as  man. 
Again,  what  follows  as  to  the  looking  on  and  the  handling 
of  the  hands,  refers  to  his  human  nature.  But  as  the  two 
natures  constitute  but  one  person,  and  Christ  is  one,  because 
he  came  forth  from  the  Father  that  he  might  put  on  our  flesh, 
the  Apostle  rightly  declares  that  he  is  the  same,  and  had 
been  invisible,  and  afterwards  became  visible.' 

Hereby  the  senseless  cavil  of  Servetus  is  disproved,  that 
the  nature  and  essence  of  Deity  became  one  with  the  flesh, 
and  that  thus  the  Word  was  transformed  into  flesh,  because 
the  life-giving  Word  was  seen  in  the  flesh. 

Let  us  then  boar  in  mind,  that  this  doctrine  of  the  Gospel 
is  here  declared,  that  he  who  in  the  flesh  really  proved  himself 
to  be  the  Son  of  God,  and  was  acknowledged  to  be  the  Son 
of  God,  was  always  God's  invisible  Word,  for  he  does  not  refer 
here  to  the  beginning  of  the  world,  but  ascends  much  higher. 

Which  we  have  heard,  which  we  have  seen.  It  was  not  the 
hearing  of  a  report,  to  which  little  credit  is  usually  given, 
but  John  means,  that  he  had  faithfully  learnt  from  his  Master 
those  things  which  he  taught,  so  that  he  alleged  nothing 
thoughtlessly  and  rashly.  And,  doubtless,  no  one  is  a  fit 
teacher  in  the  Church,  who  has  not  been  the  disciple  of  the 
Son  of  God,  and  rightly  instructed  in  his  school,  since  his 
authority  alone  ought  to  prevail. 

When  he  says,  we  have  seen  with  our  eyes,  it  is  no  redun- 
dancy, but  a  fuller  expression  for  the  sake  of  amplifying ; 
nay,  he  was  not  satisfied  with  seeing  only,  but  added,  tuhich 
we  have  looked  upon,  and  our  hands  have  handled.  By  these 
words  he  shews  that  he  taught  nothing  but  what  had  been 
really  made  known  to  him. 

It  may  seem,  however,  that  the  evidence  of  the  senses 

'  It  is  more  consistent  with  the  passage  to  take  "  from  the  beginning" 
here  as  from  the  beginning  of  the  Gospel,  from  the  beginning  of  the  mi- 
nistry of  our  Saviour,  because  wliat  had  been  from  the  beginning  Avas  what 
the  apostles  had  Jicai-d  and  seen.  That  another  view  has  been  taken  of 
these  words  has  been  owing  to  an  over-anxiety  on  the  part  of  many,  espe- 
cially of  the  Fathers,  to  establish  the  divmity  of  onr  Saviour ;  but  this  is 
what  is  sufficiently  evident  from  the  second  verse.     See  ch.  ii.  7, 24. — Ed. 


ClIAP.  I.  1.  THE  FIRST  EPISTLE  OF  JOHN.  159 

little  availed  on  tlie  present  subject,  for  the  power  of  Christ 
could  not  be  perceived  by  the  eyes  nor  felt  by  the  hands. 
To  this  I  answer,  that  the  same  thing  is  said  here  as  in  the 
first  chapter  of  the  Gospel  of  John,  "  We  have  seen  his  glory, 
the  glory  as  of  the  only-begotten  of  the  Father  ;"  for  he  was 
not  known  as  the  Son  of  God  by  the  external  form  of  his 
body,  but  because  he  gave  illustrious  proofs  of  his  Divine 
power,  so  that  in  him  shone  forth  the  majesty  of  the  Father, 
as  in  a  living  and  distinct  image.  As  the  words  are  in  the 
plural  number,  and  the  subject  equally  applies  to  all  the 
apostles,  I  am  disposed  to  include  them,  especially  as  the 
authority  of  testimony  is  what  is  treated  of. 

But  no  less  frivolous  (as  I  have  before  said)  than  impu- 
dent is  the  wickedness  of  Servetus,  who  urges  these  words 
to  prove  that  the  Word  of  God  became  visible  and  capable 
of  being  handled ;  he  either  impiously  destroys  or  mingles 
together  the  twofold  nature  of  Christ.  It  is,  therefore,  a 
pure  figment.  Thus  deifying  the  humanity  of  Christ,  he 
wholly  takes  away  the  reality  of  his  human  nature,  at  the 
same  time  denying  that  Christ  is  for  any  other  reason  called 
the  Son  of  God,  except  that  he  was  conceived  of  his  mother 
by  the  power  of  the  Holy  Spirit,  and  taking  away  his  own 
subsistence  in  God.  It  hence  follows  that  he  was  neither 
God  nor  man,  though  he  seems  to  form  a  confused  mass  from 
both.  But  as  the  meaning  of  the  Apostle  is  evident  to  us, 
let  us  pass  by  that  unprincipled  man. 

Of  the  Word  of  life.  The  genitive  here  is  used  for  an  ad- 
jective, vivifying,  or  life-giving  ;  for  in  him,  as  it  is  said  in 
tlie  first  chapter  of  John's  Gospel,  was  life.  At  the  same 
time,  this  distinction  belongs  to  the  Son  of  God  on  two  ac- 
counts, because  he  has  infused  life  into  all  creatures,  and 
because  he  now  restores  life  to  us,  which  had  perished,  hav- 
ing been  extinguished  by  the  sin  of  Adam.  Moreover,  the 
term  Word  may  be  explained  in  two  ways,  either  of  Christ, 
or  of  the  doctrine  of  the  Gospel,  for  even  by  this  is  salvation 
brought  to  us.  But  as  its  substance  is  Christ,  and  as  it  con- 
tains no  other  thing  than  that  he,  who  had  been  always  with 
the  Father,  was  at  length  manifested  to  men,  the  first  view 
appears  to  me  the  more  simple  and  genuine.     Moreover,  it 


160  COMMENTARIES  ON  CHAP.  I.  2. 

appears  more  fully  from  the  Gospel  that  the  wisdom  which 
dwells  in  God  is  called  the  Word. 

2.  For  (or,  and)  the  life  was  Dianifested.  The  copulative 
is  explanatory,  as  though  he  had  said,  "  We  testify  of  the 
vivif}^ing  Word,  as  life  has  been  manifested.''  The  sense 
may  at  the  same  time  be  twofold,  that  Christ,  who  is  life 
and  the  fountain  of  life,  has  been  manifested,  or,  that  life 
has  been  openly  offered  to  us  in  Christ.  The  latter,  indeed, 
necessarily  follows  from  the  former.  Yet  as  to  the  meaning, 
the  two  things  differ,  as  cause  and  effect.  When  he  repeats. 
We  shew,  or  announce  eternal  life,  he  speaks,  I  have  no  doubt, 
of  the  effect,  even  that  he  announces  that  life  is  obtained  for 
us  in  Christ. 

We  hence  learn,  that  when  Christ  is  preached  to  us,  the 
kingdom  of  heaven  is  opened  to  us,  so  that  being  raised  from 
death  we  may  live  the  life  of  God. 

Which  was  with  the  Father.  This  is  true,  not  only  from 
the  time  when  the  world  was  formed,  but  also  from  eternity, 
for  he  was  always  God,  the  fountain  of  life ;  and  the  power 
and  the  faculty  of  vivifying  was  possessed  by  his  eternal  wis- 
dom :  but  he  did  not  actually  exercise  it  before  the  creation 
of  the  world,  and  from  the  time  when  God  began  to  exhibit 
the  Word,  that  power  which  before  was  hid,  diffused  itself 
over  all  created  things.  Some  manifestation  had  already 
been  made ;  the  Apostle  had  another  thing  in  view,  that  is, 
that  life  was  then  at  length  manifested  in  Christ,  when  he 
in  our  flesh  completed  the  work  of  redemption.  For  though 
the  fathers  were  even  under  the  law  associates  and  partakers 
of  the  same  life,  yet  we  know  that  they  Avere  shut  up  under 
the  hope  that  was  to  be  revealed.  It  was  necessary  for  them 
to  seek  life  from  the  death  and  resurrection  of  Christ ;  but 
the  event  was  not  only  far  remote  from  their  eyes,  but  also 
hid  from  their  minds.  They  depended,  then,  on  the  hope 
of  revelation,  which  at  length  in  due  time  followed.  They 
could  not,  indeed,  have  obtained  life,  except  it  was  in  some 
way  manifested  to  them  ;  but  the  difference  between  us  and 
them  is,  that  we  hold  him  already  revealed  as  it  were  in  our 
hands,  whom  they  sought  obscurely  promised  to  them  in 
types. 


CHAP.  I.  3.  THE  FIRST  EPISTLE  OF  JOHN.  161 

But  the  object  of  the  Apostle  is,  to  remove  the  idea  of 
novelty,  which  might  have  lessened  the  dignity  of  the 
Gospel ;  he  therefore  says,  that  life  had  not  now  at  length 
began  to  be,  though  it  had  but  lately  appeared,  for  it  was 
always  witli  the  Father. 

3.  That  which  "we  have  seen  and  3.  Quod  vidimus  et  audivimus, 
heard  declare  we  unto  you,  that  ye  annuntiamus  vobis,  ut  et  vos  socie- 
also  may  have  fellowship  with  us :  tatem  habeatis  nobiscum,  et  societas 
and  truly  our  fellowship  is  with  the  nostra  sit  cum  Patre  et  cum  filio 
Father,   and  with    his    Son  Jesus  ejus  Jesu  Christo. 

Christ. 

4.  And  these  things  write  we  4.  Et  hfec  scribimus  vobis,  ut 
unto  you,  that  our  joy  may  be  full.      gaudium  vestrum  sit  completum. 

5.  This  then  is  the  message  which  5.  Et  htec  est  promissio  quani 
we  have  heard  of  him,  and  declare  annuntiamus,  quod  Deus  lux  est,  et 
unto  you,  that  God  is  light,  and  in     tenebrse  in  eo  non  sunt  uUse. 

liim  is  no  darkness  at  all. 

6.  If  we  say  that  we  have  fellow-  6.  Si  dixerimus  quod  societatem 
ship  with  him,  and  walk  in  darkness,  habemus  cum  eo,  et  in  tenebris  am- 
we  lie,  and  do  not  the  truth :  bulamus,    mentimur,   et  veritatem 

non  facimus. 

7.  But  if  we  walk  in  the  light,  as  7.  Si  autem  in'  luce  ambulamus, 
he  is  in  the  light,  we  have  fellowship  sicut  ipse  in  luce  est,  societatem 
one  with  another,  and  the  blood  of  habemus  inter  nos  mutuam,  et  san- 
Jesus  Christ  his  Son  cleanseth  us  guis  Jesu  Christi  filii  ejus  emundat 
from  all  sin.  nos  ah  omni  peccato. 

3.  That  which  we  have  seen.  He  now  repeats  the  third 
time  the  words,  seen  and  heard,  that  nothing  might  be 
wanting  as  to  the  real  certainty  of  his  doctrine.  And  it 
ought  to  be  carefully  noticed,  that  the  heralds  of  the  Gospel 
chosen  by  Christ  were  those  who  were  fit  and  faithful  wit- 
nesses of  all  those  things  which  they  were  to  declare.  He 
also  testifies  of  the  feeling  of  their  heart,  for  he  says  that 
he  was  moved  by  no  other  reason  to  write  except  to  invite 
those  to  whom  he  was  writing  to  the  participation  of  an  in- 
estimable good.  It  hence  appears  how  much  care  he  had 
for  their  salvation  ;  which  served  not  a  little  to  induce 
them  to  believe  ;  for  extremely  ungrateful  we  must  be,  if  we 
refuse  to  hear  him  who  wishes  to  communicate  to  us  a  part 
of  that  happiness  which  he  has  obtained. 

He  also  sets  forth  the  fruit  received  from  the  Gospel, 
even  that  we  are  united  thereby  to  God,  and  to  his  Son 
Christ,  in  whom  is  found  the  chief  good.  It  was  necessary 
for  him  to  add  this  second  clause,  not  only  that  he  might 

L 


162  COMMENTARIES  ON  CHAP.  1. 5. 

represent  the  doctrine  of  the  Gospel  as  precious  and  lovely, 
but  that  he  might  also  shew  that  he  wished  them  to  be  his 
associates  for  no  other  end  but  to  lead  tliem  to  God,  so  that 
they  might  be  all  one  in  him.  For  the  ungodly  have  also  a 
mutual  union  between  themselves,  but  it  is  without  God, 
nay,  in  order  to  alienate  themselves  more  and  more  from 
God,  which  is  the  extreme  of  all  evils.  It  is,  indeed,  as  it 
has  been  stated,  our  only  true  happiness,  to  be  received  into 
God's  favour,  so  that  we  may  be  really  united  to  him  in 
Christ;  of  which  John  speaks  in  the  seventeenth  chapter  of 
his  gospel. 

In  short,  John  declares,  that  as  the  apostles  were  adopted 
by  Christ  as  brethren,  that  being  gathered  into  one  body, 
they  might  together  be  united  to  God,  so  he  does  the  same 
with  other  colleagues  ;  though  many,  they  are  yet  made  par- 
takers of  this  holy  and  blessed  union. 

4.  That  your  joy  may  he  full.  By  full  joy,  he  expresses 
more  clearly  the  complete  and  perfect  happiness  which  we 
obtain  through  the  Gospel ;  at  the  same  time  he  reminds 
the  faithful  where  they  ought  to  fix  all  their  affections. 
True  is  that  saying,  "  Where  your  treasure  is,  there  will  be 
your  heart  also."  (Matt.  vi.  21.)  Whosoever,  then,  really 
perceives  what  fellowship  with  God  is,  will  be  satisfied  with 
it  alone,  and  will  no  more  burn  with  desires  for  other  things. 
"  The  Lord  is  my  cuj),"  says  David,  "  and  my  heritage  ;  the 
lines  have  fallen  for  me  on  an  excellent  lot."  (Ps.  xvi.  5,  6.) 
In  the  same  manner  does  Paul  declare  that  all  things  were 
deemed  by  him  as  dung,  in  comparison  with  Christ  alone. 
(Phil.  iii.  8.)  He,  therefore,  has  at  length  made  a  proficiency 
in  the  Gospel,  who  esteems  himself  happy  in  having  com- 
munion with  God,  and  acquiesces  in  that  alone  ;  and  thus 
he  prefers  it  to  the  whole  world,  so  that  he  is  ready  for  its 
sake  to  relinquish  all  other  things. 

5.  This  then  is  the  message,  or  j^romise.  I  do  not  dis- 
approve of  the  rendering  of  the  old  interpreter,  "  This  is  the 
annunciation,"  or  message  ;  for  though  eirayyeXla  means 
for  the  most  part  a  promise,  yet,  as  Jolm  si:)eaks  here 
generally  of  the  testimony  before  mentioned,  the  context 
seems  to  require  the  other  meaning,  except  you  were   to 


CHAP.  I.  G.  THE  FIRST  EPISTLE  OF  JOHN.  168 

give  this  explanation,  "  The  promise  whic-h  we  bring  to  you, 
includes  this,  or  has  this  condition  annexed  to  it."     Thus, 
the  meaning  of  the  Apostle  would  become  evident  to  us.^ 
For  his  object  here  was  not  to  include  the  whole  doctrine  of 
the  Gospel,  but  to  shew  that  if  we  desire  to  enjoy  Christ  and 
liis  blessings,  it  is  required  of  us  to  be  conformed  to  God  in 
righteousness  and  holiness.     Paul  says  the  same  thing  in 
the  second  chapter  of  the  Epistle  to  Titus,  "  Appeared  has 
the   saving   grace  of  God  to  all,  that  denying  ungodliness 
and  worldly  lusts,  we  may  live  soberly  and  righteously  and 
holily  in  this  world  ;"  except  that  here  he  says  metaphori- 
cally, that  we  are  to  walk  in  tlie  light,  because  God  is  light. 
But  he  calls  God  light,  and  says  that  he  is  in  the  light ; 
such  expressions  are  not  to  be  too  strictly   taken.     Why 
Satan  is  called  the  prince  of  darkness  is  sufficiently  evident. 
When,  therefore,  God  on  the  other  hand  is  called  the  Father 
of  light,  and  also  light,   we  first  understand  that  there  is 
nothing  in  him  but  what  is  bright,  pure,  and  unalloyed  ; 
and,  secondly,  that  he  makes  all  things  so  manifest  by  his 
brightness,  that  he  suffers  nothing  vicions  or  perverted,  no 
spots  or  filth,  no  hypocrisy  or  fraud,  to  lie  hid.      Then  the 
sum  of  what  is  said  is,  that  since  there  is  no  union  between 
light  and  darkness,  there  is  a  separation  between  us  and 
God  as  long  as  we  walk  in  darkness  ;  and  that  the  fellow- 
ship which  he  mentions,  cannot  exist  except  we  also  become 
pure  and  holy. 

In  him  is  no  darkness  at  all.  This  mode  of  speaking  is 
commonly  used  by  John,  to  amplify  what  he  has  affirmed  b}' 
a  contrary  negation.  Then,  the  meaning  is,  that  God  is  such 
a  light,  that  no  darkness  belongs  to  him.  It  hence  follows, 
that  he  hates  an  evil  conscience,  pollution,  and  wickedness, 
and  everything  that  pertains  to  darkness. 

6.  Tf  we  say.  It  is,  indeed,  an  argument  from  what  is 
inconsistent,  when  he  concludes  that  they  are  alienated  from 
God,  who  walk  in  darkness.    This  doctrine,  however,  depends 

'  Grieshach  has  substituted  ayyixla  for  the  word  here  used,  as  being 
most  approved  ;  but  the  other,  iTrayyikU,  has  also  a  similar  meaning,  an- 
nouncement, or  messiige,  or  command,  though  in  the  New  Testament  it  is 
mostly  taken  in  the  sense  of  a  promise. — Ed. 


164  COMMENTARIES  ON  CHAP.  I.  7. 

on  a  higher  principle,  that  God  sanctifies  all  who  are  his. 
For  it  is  not  a  naked  precept  that  he  gives,  which  requires 
that  our  life  should  be  holy  ;  but  he  rather  shews  that  the 
grace  of  Christ  serves  for  this  end  to  dissipate  darkness,  and 
to  kindle  in  us  the  light  of  God  ;  as  though  he  had  said, 
"  What  God  communicates  to  us  is  not  a  vain  fiction  ;  for  it 
is  necessary  that  the  power  and  effect  of  this  fellowship 
should  shine  forth  in  our  life  ;  otherwise  the  possession  of 
the  gospel  is  fallacious."  What  he  adds,  and  do  not  the 
truth,  is  the  same  as  if  he  had  said,  "  We  do  not  act  truth- 
fully. We  do  not  regard  what  is  true  and  right."  And  this 
mode  of  sjjeaking,  as  I  have  before  observed,  is  frequently 
used  by  him. 

7.  But  if  we  walk  in  the  light.  He  now  says,  that  the 
proof  of  our  union  with  God  is  certain,  if  we  are  conform- 
able to  him  ;  not  that  purity  of  life  conciliates  us  to  God, 
as  the  prior  cause ;  but  the  Apostle  means,  that  our  union 
with  God  is  made  evident  by  the  effect,  that  is,  when  his 
purity  shines  forth  in  us.  And,  doubtless,  such  is  the  fact ; 
wherever  God  comes,  all  things  are  so  imbued  with  his  holi- 
ness, that  he  washes  away  all  filth  ;  for  without  him  we  have 
nothing  but  filth  and  darkness.  It  is  hence  evident,  that 
no  one  leads  a  holy  life,  except  he  is  united  to  God. 

In  saying.  We  have  fellowship  one  with  another,  he  does 
not  speak  simply  of  men  ;  but  he  sets  God  on  one  side,  and 
us  on  the  other. 

It  may,  however,  be  asked,  "  Wlio  among  men  can  so  ex- 
hibit the  light  of  God  in  his  life,  as  that  this  likeness  which 
John  requires  should  exist ;  for  it  would  be  thus  necessary, 
that  he  should  be  wholly  j)ure  and  free  from  darkness  V  To 
this  I  answer,  that  expressions  of  this  kind  are  accommo- 
dated to  the  capacities  of  men  :  he  is  therefore  said  to  be 
like  God,  who  aspires  to  his  likeness,  however  distant  from 
it  he  may  as  yet  be.  The  example  ought  not  to  be  other- 
wise applied  than  according  to  this  passage.  He  walks  in 
darkness  who  is  not  ruled  by  the  fear  of  God,  and  who  does 
not,  with  a  pure  conscience,  devote  himself  wholly  to  God, 
and  seek  to  promote  his  glory.  Then,  on  the  other  hand, 
he  who  in  sincerity  of  heart  spends  his  life,  yea,  every  part 


CHAP.  I.  7.  THE  FIKST  EPISTLE  OF  JOHN.  1 65 

of  it,  in  the  fear  and  service  of  God,  and  faithfully  worships 
him,  walks  in  the  light,  for  he  keeps  the  right  way,  though 
he  may  in  many  things  oifend  and  sigh  under  the  burden 
of  the  flesh.  Then,  integrity  of  conscience  is  alone  that 
Avhich  distinguishes  light  from  darkness. 

And  the  blood  of  Jesus  Christ.  After  having  taught  what 
is  the  bond  of  our  union  with  God,  he  now  shews  what  fruit 
flows  from  it,  even  that  our  sins  are  freely  remitted.  And 
this  is  the  blessedness  which  David  describes  in  the  thirty- 
second  Psalm,  in  order  that  we  may  know  that  we  are  most 
miserable  until,  being  renewed  by  God's  Spirit,  we  serve 
him  with  a  sincere  heart.  For  who  can  be  imagined  more 
miserable  than  that  man  whom  God  hates  and  abominates, 
and  over  whose  head  is  suspended  both  the  wrath  of  God 
and  eternal  death  ? 

This  passage  is  remarkable  ;  and  from  it  we  first  learn, 
that  the  expiation  of  Christ,  effected  by  his  death,  does  then 
properly  belong  to  us,  when  we,  in  uprightness  of  heart,  do 
what  is  right  and  just:  for  Christ  is  no  redeemer  except  to 
those  who  turn  from  iniquity,  and  lead  a  new  life.  If,  then, 
we  desire  to  have  God  propitious  to  us,  so  as  to  forgive  our 
sins,  we  ought  not  to  forgive  ourselves.  In  short,  remission 
of  sins  cannot  be  separated  from  repentance,  nor  can  the 
peace  of  God  be  in  those  hearts,  where  the  fear  God  does 
not  prevail. 

Secondly,  this  passage  shews  that  the  gratuitous  pardon 
of  sins  is  given  us  not  only  once,  but  that  it  is  a  benefit  per- 
petually residing  in  the  Church,  and  daily  offered  to  the 
faithful.  For  the  Apostle  here  addresses  the  faithful  ;  as 
doubtless  no  man  has  ever  been,  nor  ever  will  be,  who  can 
otherwise  please  God,  since  all  are  guilty  before  him  ;  for 
however  strong  a  desire  there  may  be  in  us  of  acting  rightly, 
we  always  go  haltingly  to  God.  Yet  what  is  half  done  ob- 
tains no  approval  with  God.  In  the  meantime,  by  new  sins 
we  continually  separate  ourselves,  as  far  as  we  can,  from  the 
grace  of  God.  Thus  it  is,  that  all  the  saints  have  need  of 
the  daily  forgiveness  of  sins  ;  for  this  alone  keeps  us  in  the 
family  of  God. 

By  saying,  from  all  sin,  he  intimates  that  we  are,  on  many 


166  COMMENTARIES  ON  CHAP.  I.  7. 

accounts,  guilty  before  God  ;  so  that  doubtless  there  is  no 
one  who  has  not  many  vices.  But  he  shews  that  no  sins 
prevent  the  godly,  and  those  who  fear  God,  from  obtaining 
his  favour.  lie  also  points  out  the  manner  of  obtaining 
pardon,  and  the  cause  of  our  cleansing,  even  because  Christ 
expiated  our  sins  b}^  his  blood  ;  but  he  affirms  that  all  the 
godly  are  undoubtedly  partakers  of  this  cleansing. 

The  whole  of  his  doctrine  has  been  wickedly  perverted  by 
the  sophists  ;  for  the}''  imagine  that  pardon  of  sins  is  given 
us,  as  it  were,  in  baptism.  They  maintain  that  there  only 
the  blood  of  Christ  avails  ;  and  they  teach,  that  after  bap- 
tism, God  is  not  otherwise  reconciled  than  by  satisfactions. 
They,  indeed,  leave  some  part  to  the  blood  of  Christ ;  but 
when  they  assign  merit  to  works,  even  in  the  least  degree, 
they  wholly  subvert  what  John  teaches  here,  as  to  the  way 
of  expiating  sins,  and  of  being  reconciled  to  God.  For  these 
two  things  can  never  harmonize  together,  to  be  cleansed  by 
the  blood  of  Christ,  and  to  be  cleansed  by  works  :  for  John 
assigns  not  the  half,  but  the  whole,  to  the  blood  of  Christ. 

The  sum  of  what  is  said,  then,  is,  tliat  the  faithful  know 
of  a  certainty,  that  they  are  accepted  by  God,  because  he  has 
been  reconciled  to  them  through  the  sacrifice  of  the  death 
of  Christ.  And  sacrifice  includes  cleansing  and  satisfaction. 
Hence  the  power  and  efficiency  of  these  belong  to  the  blood 
of  Christ  alone. 

Hereby  is  disproved  and  exposed  the  sacrilegious  inven- 
tion of  the  Papists  as  to  indulgences ;  for  as  though  the 
blood  of  Christ  were  not  sufficient,  they  add,  as  a  subsidy  to 
it,  the  blood  and  merits  of  martyrs.  At  the  same  time,  this 
blasphemy  advances  much  further  among  us  ;  for  as  they  say 
that  their  keys,  by  which  they  hold  as  shut  up  the  remission 
of  sins,  open  a  treasure  made  vip  partly  of  the  blood  and 
merits  of  martyrs,  and  partly  of  the  works  of  supererogation, 
by  which  any  sinner  may  redeem  himself,  no  remission  of 
sins  remains  for  them  but  what  is  derogatory  to  the  blood 
of  Christ ;  for  if  their  doctrine  stands,  the  blood  of  Christ 
does  not  clease  us,  but  comes  in,  as  it  were,  as  a  partial  aid. 
Thus  consciences  are  held  in  suspense,  which  the  Apostle 
liere  bids  to  relv  on  the  blood  of  Christ. 


CHAP,  1.  9.  THE  FIRST  EPISTLE  OF  JOHN.  167 

iS.  If  we  say  that  we  have  no  sin,         8.   Si    dixeriniiis  quod   peccatum 

we  deceive  ourselves,  and  the  truth  non  habemus,  nos  ipsos  decipimus, 

is  not  in  us.  et  Veritas  non  est  in  nobis. 

9.  If  we  confess  our  sins,  he  is  9.  Si  confitemur  peccata  nostra, 
faithful  and  just  to  forgive  us  our  fidelis  est  et  Justus,  ut  nobis  peccata 
sins,  and  to  cleanse  us  from  all  un-  romittat;  et  purget  nos  ab  omni 
righteousness.  injustitia. 

10.  If  we  say  that  we  have  not  10.  Si  di.Kerinius  quod  non  pecca- 
siinied,  we  make  him  a  liar,  and  his  vimus,  mendacem  facimus  eum,  et 
word  is  not  in  us.  sermo  ejus  non  est  in  nobis. 

S.  If  lue  say.  He  now  commends  grace  from  its  neces- 
sity ;  for  as  no  one  is  free  from  sin,  he  intimates  that  we  are 
all  lost  and  undone,  except  the  Lord  comes  to  our  aid  with 
the  remedy  of  pardon.  The  reason  why  he  so  much  dwells 
on  the  fact,  that  no  one  is  innocent,  is,  that  all  may  now 
fully  know  that  they  stand  in  need  of  mercy,  to  deliver  them 
from  punishment,  and  that  they  may  thus  be  more  roused  to 
seek  the  necessary  blessing. 

B}^  the  word  sin,  is  meant  here  not  only  corrupt  and 
vicious  inclination,  but  the  fault  or  sinful  act  which  really 
renders  us  guilty  before  God.  Besides,  as  it  is  a  universal 
declaration,  it  follows,  that  none  of  the  saints,  who  exist  now, 
have  been,  or  shall  be,  are  exempted  from  the  number. 
Hence  most  fitly  did  Augustine  refute  the  cavil  of  the 
Pelagians,  by  adducing  against  them  this  passage :  and  he 
wisely  thought  that  the  confession  of  guilt  is  not  required  for 
humility's  sake,  but  lest  we  by  lying  should  deceive  ourselves. 

When  he  adds,  and  the  truth  is  not  in  us,  he  confirms,  ac- 
cording to  his  usual  manner,  the  former  sentence  by  repeating 
it  in  other  words  ;  though  it  is  not  a  simple  repetition,  (as 
elsewhere,)  but  he  says  that  they  are  deceived  who  glory  in 
falsehood. 

9.  If  we  confess.  He  again  promises  to  the  faithful  that 
God  will  be  propitious  to  them,  provided  they  acknowledge 
themselves  to  be  sinners.  It  is  of  great  moment  to  be  fully 
persuaded,  that  when  we  have  sinned,  there  is  a  reconciliation 
with  God  ready  and  prepared  for  us  :  we  shall  otherwise  carry 
always  a  hell  within  us.  Few,  indeed,  consider  how  miserable 
and  wretched  is  a  doubting  conscience  ;  but  the  truth  is, 
that  hell  reigns  wliere  there  is  no  peace  with  God.  The 
more,  then,  it  becomes  us  to  receive  with  the  whole  heart 


168  COMMENTAKIES  ON  CHAP.  I.  9. 

this  promise  which  offers  free  pardon  to  all  who  confess  their 
sins.  Moreover,  this  is  founded  even  on  the  justice  of  God, 
because  God  who  promises  is  true  and  just.  For  they  who 
think  that  he  is  called  just,  because  he  justifies  us  freely, 
reason,  as  I  think,  with  too  much  refinement,  because  justice 
or  righteousness  here  depends  on  fidelity,  and  both  are  an- 
nexed to  the  promise.  For  God  might  have  been  just,  were 
he  to  deal  with  us  with  all  the  rigour  of  justice ;  but  as  lie 
has  bound  himself  to  us  by  his  word,  he  would  not  have 
himself  deemed  just  except  he  forgives.' 

But  this  confession,  as  it  is  made  to  God,  must  be  in  sin- 
cerity ;  and  the  heart  cannot  speak  to  God  without  newness 
of  life  :  it  then  includes  true  repentance.  God,  indeed, 
forgives  freely,  but  in  such  a  way,  that  the  facility  of  mercy 
does  not  become  an  enticement  to  sin. 

And  to  cleanse  us.  The  verb,  to  cleanse,  seems  to  be 
taken  in  another  sense  than  before  ;  for  he  had  said,  that  we 
are  cleansed  by  the  blood  of  Christ,  because  through  him 
sins  are  not  imputed  ;  but  now,  having  spoken  of  pardon,  he 
also  adds,  that  God  cleanses  us  from  iniquity :  so  that  this 
second  clause  is  different  from  the  preceding.  Thus  he 
intimates  that  a  twofold  fruit  comes  to  us  from  confession, 
— that  God  being  reconciled  by  the  sacrifice  of  Christ,  for- 
gives us, — and  that  he  renews  and  reforms  us. 

Were  any  one  to  object  and  say,  that  as  long  as  we  sojourn 
in  the  world,  we  are  never  cleansed  from  all  unrighteousness, 
with  regard  to  our  reformation :  this  is  indeed  true  ;  but 
John  does  not  refer  to  what  God  now  performs  in  us.  He 
is  faithful,  he  says,  to  cleanse  us,  not  to-day  or  to-morrow ; 

*  "Faithful"  and  "just"  are  nearly  of  the  same  import,  having  both 
a  regard  to  God's  promise,  only  the  latter  aflbrds  a  stronger  or  an  addi- 
tional ground  of  confidence,  inasmuch  as  the  fullilment  of  God's  gracious 
promise  is  set  forth  as  an  act  of  justice.  So  that  the  penitent  has  here 
two  of  God's  attributes,  faithfulness  and  justice,  to  encourage  and  support 
his  faith. 

We  may,  at  the  same  time,  consider  "just  "  as  having  reference  to  for- 
giveness, and  "  faithful  "  to  cleansing,  according  to  a  very  common  mode 
of  stating  things  both  in  the  Old  and  New  Testament,  the  order  in  the 
second  clause  being  reversed.  Then  "just"  means  the  same  as  when 
Paul  says,  "  that  he  might  be  just  and  the  justifier  of  him  that  believeth 
in  Jesus,"  Rom.  iii.  26.  Forgiveness  is  thus  an  act  of  justice,  then,  not 
to  us,  but  to  Christ,  who  made  an  atonement  for  sins. — Ed. 


CHAP.  II.  1.  THE  FIRST  EPISTLE  OF  JOHN.  169 

for  as  long  as  we  are  surrounded  with  flesh,  we  ought  to  be 
in  a  continual  state  of  progress ;  but  what  he  has  once  be- 
gun, he  goes  on  daily  to  do,  until  he  at  length  completes  it. 
So  Paul  says,  that  we  are  chosen,  that  we  may  appear 
without  blame  before  God,  (Col.  i.  22  ;)  and  in  another  place 
he  says,  that  the  Church  is  cleansed,  that  it  might  be  with- 
out spot  or  wrinkle.   (Eph.  v.  27.) 

If  yet  any  one  prefers  another  explanation,  that  he  says 
the  same  thing  twice  over,  I  shall  not  object.' 

10.  We  make  him  a  liar.  He  goes  still  further,  that  they 
who  claim  purity  for  themselves  blaspheme  God.  For  we 
see  that  he  everywhere  represents  the  wliole  race  of  man  as 
guilty  of  sin. 

Whosoever  then  tries  to  escape  this  charge  carries  on  war 
with  God,  and  accuses  him  of  falsehood,  as  though  he  con- 
demned the  undeserving.  To  confirm  this  he  adds,  and  his 
word  is  not  in  us  ;  as  though  he  had  said,  that  we  reject  this 
great  truth,  that  all  are  under  guilt. 

We  hence  learn,  that  we  then  only  make  a  due  progress 
in  the  knowledge  of  the  word  of  tlie  Lord,  when  we  become 
really  humbled,  so  as  to  groan  under  the  burden  of  our  sins 
and  learn  to  flee  to  the  mercy  of  God,  and  acquiesce  in 
nothing  else  but  in  his  paternal  favour. 


CHAPTER  II. 

1.  My  little  children,  these  things         i.  Filioli  mei,  hpec  scribo   vobis, 
write  I  unto  you,  that  ye  sin  not.  ut  non  peccetis ;  quod  si  quis  pec- 
And  if  any  man  sin,  ^ye  have  an  ad-  caverit,  advocatum  habemus   apud 
vocate  with  the  Father,  Jesus  Christ  Patrem,  Jesuni  Christum  justum  : 
the  righteous : 

2.  And  he  is  the  propitiation  for  2.  Et  ipse  est  propitiatio  pro  pec- 
our  sins ;  and  not  for  ours  only,  but  catis  nostris,  non  pro  nostris  autem 
also  for  the  sins  of  the  whole  v.'orld.  solum,  sed  etiam  pro  totius  mundi. 

1.  My  little  children.  It  is  not  only  the  sum  and  substance 
of  the  j)receding  doctrine,  but  the  meaning  of  almost  the 
whole  gospel,  that  we  are  to  depart  from  sin  ;  and  yet, 
though  we  are  always  exposed  to  God's  judgment,  we  are 

'  That  is,  that  he  refers  to  forgiveness  in  the  two  clauses.—  Ed. 


1  70  COMMENTARIES  ON  CHAP.  II.  1. 

certain  that  Clirist  so  intercedes  by  the  sacrifice  of  his  cleatli, 
that  the  Father  is  propitious  to  us.  In  the  meantime,  he 
also  anticipates  an  objection,  lest  any  one  should  think  that 
he  gave  license  to  sin  when  he  spoke  of  God's  mercy,  and 
shewed  that  it  is  j)resented  to  us  all.  He  then  joins  together 
two  parts  of  the  gospel,  which  unreasonable  men  sejDarate, 
and  thus  lacerate  and  mutilate.  Eesides,  the  doctrine  of 
grace  has  always  been  calumniated  by  the  ungodly.  When 
the  expiation  of  sins  by  Christ  is  set  forth,  they  boastingly 
say  that  a  license  is  given  to  sin. 

To  obviate  these  calumnies,  the  Apostle  testifies  first  that 
the  design  of  his  docti'ine  was  to  keep  men  from  sinning  ; 
for  when  he  says,  that  ye  sin  not,  his  meaning  only  is,  that 
they,  according  to  the  measure  of  human  infirmity,  should 
abstain  from  sins.  And  to  the  same  purpose  is  what  I  have 
already  said  respecting  fellowship  with  God,  that  we  are  to 
be  conformable  to  him.  He  is  not,  however,  silent  as  to  the 
gratuitous  remission  of  sins  ;  for  though  heaven  should  fall 
and  all  things  be  confounded,  yet  this  part  of  truth  ought 
never  to  be  omitted  ;  but,  on  the  contrary,  what  Christ  is 
ought  to  be  preached  clearly  and  distinctly. 

So  ought  we  also  to  do  at  this  day.  As  the  flesh  is  in- 
clined to  wantonness,  men  ought  to  be  carefully  warned, 
that  righteousness  and  salvation  are  provided  in  Christ  for 
this  end,  that  we  may  become  the  holy  possession  of  God. 
Yet  whenever  it  liappens  that  men  wantonly  abuse  the 
mercy  of  God,  there  are  many  snarlish  men  who  load  us 
with  calumny,  as  though  we  gave  loose  reins  to  vices.  We 
ought  still  boldly  to  go  on  and  proclaim  the  grace  of  Christ, 
in  which  especially  shines  forth  the  glory  of  God,  and  in 
which  consists  the  whole  salvation  of  men.  These  barkings 
of  the  ungodly  ought,  I  repeat  it,  to  be  wholly  disregarded  ; 
for  we  see  that  the  apostles  were  also  by  these  barkings 
assailed. 

For  this  reason  he  immediately  adds  the  second  clause, 
that  when  we  sin  we  have  an  advocate.  By  these  words  he 
confirms  what  we  have  already  said,  that  we  are  very  far 
from  being  perfectly  righteous,  nay,  that  we  contract  new 
guilt  daily,  and  that  yet  there  is  a  remedy  for  reconciling 


CHAP.  11.  1  THE  FIRST  EPISTLE  OF  JOHN.  I  71 

lis  to  God,  if  we  flee  to  Christ  ;  and  this  is  alone  that  in 
which  consciences  can  acquiesce,  in  wliich  is  included  the 
righteousness  of  men,  in  which  is  founded  the  hope  of  sal- 
vation. 

The  conditional  particle,  if,  ought  to  be  viewed  as  causal ; 
for  it  cannot  be  but  that  we  sin.  In  short,  John  means, 
that  we  are  not  only  called  away  from  sin  by  the  gospel, 
because  God  invites  us  to  himself,  and  offers  to  us  the  Spirit 
of  regeneration,  but  that  a  provision  is  made  for  miserable 
sinners,  that  they  may  have  God  always  projjitious  to  them, 
and  that  the  sins  by  which  they  are  entangled,  do  not  pre- 
vent them  from  becoming  just,  because  they  have  a  Mediator 
to  reconcile  them  to  God.  But  in  order  to  shew  how  we 
return  into  favour  with  God,  he  says  that  Christ  is  our  advo- 
cate ;  for  he  appears  before  God  for  this  end,  that  he  may 
exercise  towards  us  the  power  and  efficacy  of  his  sacrifice. 
That  this  may  be  better  understood,  I  will  speak  more 
homely  :  The  intercession  of  Christ  is  a  continual  applica- 
tion of  his  death  for  our  salvation.  That  God  then  does  not 
impute  to  us  our  sins,  this  comes  to  us,  because  he  has  re- 
gard to  Christ  as  intercessor. 

But  the  two  names,  by  which  he  afterwards  signalizes 
Christ,  properly  belong  to  the  subject  of  this  passage.  He 
calls  him  just  and  a  propitiation.  It  is  necessary  for  him 
to  be  both,  that  he  might  sustain  the  office  and  person  of 
an  Advocate  ;  for  who  that  is  a  sinner  could  reconcile  God 
to  us  ?  For  we  are  excluded  from  access  to  him,  because  no 
one  is  pure  and  free  from  sin.  Hence  no  one  is  fit  to  be  a 
high  priest,  except  he  is  innocent  and  separated  from  sinners, 
as  it  is  also  declared  in  Heb.  vii.  26.  Propitiation  is  added, 
because  no  one  is  fit  to  be  a  high  priest  without  a  sacrifice. 
Hence,  under  the  Law,  no  priest  entered  the  sanctuary  with- 
out blood  ;  and  a  sacrifice,  as  a  usual  seal,  was  wont,  ac- 
cording to  God's  aj)])ointment,  to  accompany  prayers.  By 
this  symbol  it  was  God's  design  to  shew,  that  whosoever 
obtains  favour  for  us,  must  be  furnislied  with  a  sacrifice  ; 
for  when  God  is  oftended,  in  order  to  pacify  him  a  satisfac- 
tion is  required.  It  hence  follows,  that  all  the  saints  who 
have  ever  been  and  shall  be,  have  need  of  an  advocate,  and 


1 72  COMMENTARIES  ON  CHAP.  II.  2. 

that  no  one  except  Christ  is  equal  to  undertake  this  office. 
And  doubtless  John  ascribed  these  two  things  to  Christ,  to 
shew  that  he  is  the  only  true  advocate. 

Now,  as  no  small  consolation  conies  to  us,  when  we  hear 
that  Christ  not  only  died  for  us  to  reconcile  us  to  the  Father, 
but  that  he  continually  intercedes  for  us,  so  that  an  access 
in  his  name  is  open  to  us,  that  our  prayers  may  be  heard  ; 
so  we  ought  especially  to  beware,  lest  this  honour,  which 
belongs  peculiarly  to  him,  should  be  transferred  to  another. 

But  we  know  that  under  the  Papacy  this  office  is  ascribed 
indiscriminately  to  the  saints.  Thirty  years  ago,  this  so  re- 
markable an  article  of  our  faith,  that  Christ  is  our  advocate, 
was  nearly  buried  ;  but  at  this  day  they  allow  that  he  is 
indeed  one  of  many,  but  not  the  only  one.  They  among  the 
Papists  who  have  a  little  more  modesty,  do  not  deny  that 
Christ  excels  others  ;  but  they  afterwards  join  with  him  a 
vast  number  of  associates.  But  the  words  clearly  mean  that 
he  cannot  be  an  advocate  who  is  not  a  priest ;  and  the 
priesthood  belongs  to  none  but  to  Clirist  alone.  In  the 
meantime  we  do  not  take  away  the  mutual  intercessions  of 
saints,  which  they  exercise  in  love  towards  one  anotlier  ; 
but  this  has  nothing  to  do  with  the  dead  who  have  removed 
from  their  intercourse  with  men ;  and  nothing  with  that 
patronage  which  they  feign  for  themselves,  that  they  may 
not  be  dependent  on  Christ  alone.  For  though  brethren 
pray  for  brethren,  yet  they  all,  without  exception,  look  to 
one  advocate.  There  is,  then,  no  doubt  but  the  Papists  set 
up  against  Christ  so  many  idols  as  the  patrons  or  advocates 
the}'-  devise  for  themselves. 

We  must  also  notice  by  the  way,  that  those  err  very 
grossly,  who  imagine  that  Christ  falls  on  his  knees  before 
the  Father  to  pray  for  us.  Such  thoughts  ought  to  be  re- 
nounced, for  they  detract  from  the  celestial  glory  of  Christ ; 
and  the  simple  truth  ought  to  be  retained,  that  the  fruit  of 
his  death  is  ever  new  and  perpetual,  that  by  his  intercession 
he  renders  God  propitious  to  us,  and  that  he  sanctifies  our 
prayers  by  the  odour  of  his  sacrifice,  and  also  aids  us  by 
pleading  for  us. 

2.  And  not  for  ours  only.     He  added  this  for  the  sake  of 


CHAP.  II.  3.  THE  FIRST  EPISTLE  OF  JOHN.  173 

amplifying,  in  order  that  tlic  faithful  might  be  assured  that 
the  expiation  made  by  Christ,  extends  to  all  who  by  faith 
embrace  the  gospel. 

Here  a  question  may  be  raised,  how  have  the  sins  of  the 
whole  world  been  expiated  ?  I  pass  by  the  dotages  of  the 
fanatics,  who  under  this  pretence  extend  salvation  to  all  the 
reprobate,  and  therefore  to  Satan  himself.  Such  a  monstrous 
thing  deserves  no  refutation.  They  wdio  seek  to  avoid  this 
absurdity,  have  said  that  Christ^  suffered  sufficiently  for  the 
whole  world,  but  efficiently  only  for  the  elect.  This  solution 
has  commonly  prevailed  in  the  schools.  Though  then  I  allow 
that  what  has  been  said  is  true,  yet  I  deny  that  it  is  suitable 
to  this  passage  ;  for  the  design  of  John  was  no  other  than  to 
make  this  benefit  common  to  the  whole  Church.  Then  under 
the  word  all  or  whole,  he  does  not  include  the  reprobate,  but 
designates  those  who  should  believe  as  well  as  those  who 
were  then  scattered  through  various  parts  of  the  world.  For 
then  is  really  made  evident,  as  it  is  meet,  the  grace  of 
Christ,  when  it  is  declared  to  be  the  only  true  salvation  of 
the  world. 

3.  And  hereby  we  do  know  that  3.  Atque  in  hoc  cognoscimus  quod 
we  know  him,  if  we  keep  his  com-  cognovimus  eum,  si  prsecepta  ejus 
mandments.  servamvis. 

4.  He  that  saith,  I  know  him,  and  4.  Qui  dicit,  Novi  eum,  et  prse- 
keepeth  not  his  commandments,  is  a  cepta  ejus  non  servat,  mendax  est, 
liar,  and  the  truth  is  not  in  him.  et  in  eo  Veritas  non  est. 

5.  But  whoso  keepeth  his  word,  5.  Qui  vero  servat  ejus  sermonem, 
in  him  verily  is  the  love  of  God  per-  vere  in  ipso  charitas  Dei  perfecta 
fected  :  hereby  know  we  that  we  are  est  ;  in  hoc  cognoscimus  quod  in 
in  him.  ipso  sumus. 

C.  rie  that  saith  he  abideth  in  6.  Qui  dicit  se  in  eo  manere,  de- 
him,  ought  himself  also  so  to  walk,  bet,  sicut  ille  ambulavit,  ita  et  ipse 
even  as  he  walked,  ambulare. 

3.  And  hereby,  or  by  this.  After  having  treated  of  the  doc- 
trine respecting  the  gratuitous  remission  of  sins,  he  comes 
to  the  exhortations  which  belong  to  it,  and  which  depend  on 
it.  And  first  indeed  he  reminds  us  that  the  knowledge  of 
God,  derived  from  the  gospel,  is  not  ineffectual,  but  that 
obedience  proceeds  from  it.     He  then  shews  what  God  espe- 

'  "  It  seems  to  me  that  the  Apostle  is  to  be  understood  as  speaking  only 
of  all  those  who  believe,  whether  Jews  or  Gentiles,  over  the  v-liole  world." 
—  Doddridge. — Ed. 


]  74  COMMENTARIES  ON  CHAP.  II.  3. 

cially  requires  from  us,  wliat  is  the  chief  thing  in  life,  even 
love  to  God.  What  we  read  here  of  the  living  knowledge  of 
God,  the  Scripture  does  not  without  reason  repeat  every- 
where ;  for  nothing  is  more  common  in  the  world  than  to 
draw  the  doctrine  of  religion  to  frigid  speculations.  In  this 
way  theology  has  been  adulterated  by  the  Sorbonian  sophists, 
so  that  from  their  whole  science  not  even  the  least  spark  of 
true  religion  shines  forth.  And  curious  men  do  everywhere 
learn  so  much  from  God's  word,  as  enables  them  to  prattle 
for  the  sake  of  display.  In  short,  no  evil  has  been  more 
common  in  all  ages  than  vainly  to  profess  God's  name. 

John  then  takes  this  principle  as  granted,  that  the  know- 
ledge of  God  is  efficacious.  He  hence  concludes,  that  they 
by  no  means  know  God  who  keep  not  his  precepts  or  com- 
mandments. Plato,  though  groping  in  darkness,  yet  denied 
that  "  the  beautiful"  wliicli  he  imagined,  could  be  known, 
without  filling  man  with  the  admiration  of  itself ;  so  he  says 
in  his  Phaedrus  and  in  other  places.  How  then  is  it  possible 
for  thee  to  know  God,  and  to  be  moved  by  no  feeling  ?  Nor 
does  it  indeed  proceed  only  from  God's  nature,  that  to  know 
him  is  immediately  to  love  him  ;  but  the  Spirit  also,  wlio 
illuminates  our  minds,  inspires  our  hearts  Avith  a  feeling  con- 
formable to  our  knowledge.  At  the  same  time  the  knowledge 
of  God  leads  us  to  fear  him  and  to  love  him.  For  we  cannot 
know  liim  as  Lord  and  Father,  as  he  shews  himself,  without 
being  dutiful  children  and  obedient  servants.  In  short,  the 
doctrine  of  the  gospel  is  a  livel}''  mirror  in  which  we  contem- 
plate the  image  of  God,  and  are  transformed  into  the  same, 
as  Paul  teaches  us  in  2  Cor.  iii.  18.  Where,  therefore,  there 
is  no  pure  conscience,  nothing  can  be  there  but  an  empty 
phantom  of  knowledge. 

We  must  notice  the  order  when  he  says.  We  do  know  that 
we  know  him  ;  for  he  intimates  that  obedience  is  so  connected 
with  knowledge,  tliat  the  last  is  yet  in  order  the  first,  as  the 
cause  is  necessarily  before  its  effect. 

If  we  keej)  his  commandments.  But  there  is  no  one  wlio 
in  everything  keeps  them  ;  there  would  thus  be  no  know- 
ledge of  God  in  the  world.  To  this  I  answer,  that  the  Apos- 
tle is  by  no  means  inconsistent  with  himself;  since  he  has 


CHAP.  II.  5.  THE  FIRST  EPISTLE  OF  JOHN.  175 

before  shewed  that  all  are  guilty  before  God,  he  does  not 
understand  that  those  who  keep  his  commandments  wholly 
satisfy  the  law  (no  such  example  can  be  found  in  the  world  ;) 
but  that  they  are  such  as  strive,  according  to  the  capacity  of 
human  infirmity,  to  form  their  life  in  conformity  to  the  will 
of  God.  For  whenever  Scripture  speaks  of  the  righteousness 
of  the  faithful,  it  does  not  exclude  the  remission  of  sins,  but 
on  the  contrary  begins  with  it. 

But  we  are  not  hence  to  conclude  that  faith  recumbs  on 
works  ;  for  though  every  one  receives  a  testimon^^  to  his 
faith  from  his  works,  yet  it  does  not  follow  that  it  is  founded 
on  them,  since  they  are  added  as  an  evidence.  Then  the 
certainty  of  faith  depends  on  the  grace  of  Christ  alone  ;  but 
piety  and  holiness  of  life  distinguish  true  faith  from  that 
knowledge  of  God  which  is  fictitious  and  dead  ;  for  the  truth 
is,  that  those  who  are  in  Christ,  as  Paul  says,  have  put  off 
the  old  man.    (Col.  iii.  9.) 

4.  He  that  saith,  I  know  him.  How  does  he  prove  that 
they  are  liars  who  boast  that  they  have  faith  without  piety  ? 
even  by  the  contrary  effect  ;  for  he  has  already  said,  that  the 
knowledge  of  God  is  efficacious.  For  God  is  not  known  by 
a  naked  imagination,  since  he  reveals  himself  inwardly  to 
our  hearts  by  the  Spirit.  Besides,  as  many  hypocrites  vainly 
boast  that  they  have  faith,  the  Apostle  charges  all  such  with 
falsehood  ;  for  what  he  says  would  be  superfluous,  were  there 
no  false  and  vain  profession  of  Christianity  made  by  man. 

5.  But  whoso  keepeth.  He  now  defines  what  a  true  keep- 
ing of  God's  law  is,  even  to  love  God.  This  passage  is,  I 
think,  incorrectly  explained  by  those  who  understand  that 
they  please  the  true  God  who  keep  his  word.  Rather  take 
this  as  its  meaning,  "  to  love  God  in  sincerity  of  heart,  is  to 
keep  his  commandments.''  For  he  intended,  as  I  have  before 
reminded  you,  briefly  to  shew  what  God  requires  from  us, 
and  what  is  the  holiness  of  the  faithful.  Moses  also  said  the 
same  thing,  when  he  stated  the  sum  of  the  law.  "  Now,  0 
Israel,  what  does  the  Lord  require  of  thee,  but  to  fear  and 
love  him,  and  to  walk  in  his  prece^jts  ?"  (Deut.  x.  12.)  And 
again  he  says,  in  chap.  xxx.  19,  20,  "  Choose  life,  even  to  love 
the  Lord  thv  God,  to  serve  him  and  to  cleave  to  him."     For 


1 76  COMMENTARIES  ON  CHAP.  II.  6. 

the  law,  which  is  spiritual,  does  not  command  only  external 
works,  but  enjoins  this  especially,  to  love  God  with  the  whole 
heart. 

That  no  mention  is  here  made  of  what  is  due  to  men, 
ought  not  to  he  viewed  as  unreasonable  ;  for  brotherly  love 
flows  immediately  from  the  love  of  God,  as  Ave  shall  hereafter 
see.  "Whosoever,  then,  desires  that  his  life  should  be  ap- 
proved by  God,  must  have  all  his  doings  directed  to  this  end. 
If  any  one  objects  and  says,  that  no  one  has  ever  been  found 
who  loved  God  thus  perfectly  ;  to  this  I  reply,  that  it  is 
sufficient,  provided  every  one  aspired  to  this  perfection  ac- 
cording to  the  measure  of  grace  given  unto  him.  In  the 
meantime,  the  definition  is,  that  the  perfect  love  of  God  is 
the  complete  keeping  of  his  law.  To  make  j)rogress  in  this 
as  in  knowledge,  is  what  we  ought  to  do. 

Hereby  know  we  that  we  are  in  him.  He  refers  to  that 
fruit  of  the  gospel  which  he  had  mentioned,  even  fellowship 
with  the  Father  and  the  Son  ;  and  he  thus  confirms  the 
former  sentence,  by  stating  what  follows,  as  a  consequence  : 
for  if  it  be  the  end  of  the  gospel  to  hold  communion  with 
God,  and  no  communion  can  be  without  love,  then  no  one 
makes  a  real  progress  in  faith  excej)t  he  who  cleaves  from 
the  heart  to  God. 

6.  He  that  saith  he  abideth  in  him.  As  he  has  before  set 
before  us  God  as  light  for  an  example,  he  now  calls  us  also 
to  Christ,  that  we  may  imitate  him.  Yet  he  does  not  simply 
exhort  us  to  imitate  Christ ;  but  from  the  union  we  have 
with  him,  he  proves  that  we  ought  to  be  like  him.  A  like- 
ness in  life  and  deeds,  he  says,  will'prove  that  we  abide  in 
Christ.  But  from  these  words  he  passes  on  to  the  next 
clause,  which  he  immediately  adds  respecting  love  to  the 
brethren. 

7.  Brethren,  I  write  no  new  com-  7.  Fratres,  non  mandatum  no^oim 
mandment  unto  you,  but  an  old  scribo  vobis,  sed  mandatum  vetus, 
commandment,  which  ye  had  from  quod  habuistis  ab  initio :  manda- 
the  beginning :  the  ohl  command-  tum  vetus  est  sermo  quern  audistis 
ment   is  the   word  which  ye   have  ab  initio. 

heard  from  the  beginning. 

8.  Again,  a  new  commandment  I  8.  llursum  mandatum  novum 
write  unto  you,  which  thing  is  true  scribo  vobis,  quse  est  Veritas  in 
ia  him   and  in  you ;  because  the  ipso    et    in    vobis ;    quia    tenebraa 


CHAP.  II.  7.  THE  FIRST  EPISTLE  OF  JOHN.  177 

darkness  is  past,  and  the  true  light  transeunt,  et  lumen  verum  jam  lu- 

now  shineth.  cet. 

9.  He  tliat  saith  he  is  in  theliglit,  9.  Quia  dicit  se  in  luce  esse,  et 
and  hateth  his  brother,  is  in  dark-  fratrem  suum  edit,  in  tenebris  est 
ness  even  until  now.  adhuc. 

10.  He  that  loveth  liis  brother  10.  Qui  diligit  fratrem  suum,  in 
abideth  in  the  light,  and  there  is  luce  nianet,  et  offendiculum  in  eo 
none  occasion  of  stumbling  in  him  :  non  est. 

11.  But  he  that  hateth  his  bro-  11.  Qui  vero  fratrem  suum  odit, 
thcr  is  in  darkness,  and  walketh  in  in  tenebris  ambulat,  nee  scit  quo 
darkness,  and  knoweth  not  whither  vadat,  quia  tenebrje  excrccarunt 
he  gOL'th,  because  that  darkness  hath  oculos  ejus. 

blinded  his  eyes. 

7.  Br'etliren,  I  write  no  new  command) iient.  This  is  an 
explanation  of  tlie  preceding  doctrine,  that  to  love  God  is  to 
keep  his  commandments.  And  not  without  reason  did  he 
largely  dwell  on  this  point.  First,  we  know  that  novelty 
is  disliked  or  suspected.  Secondly,  we  do  not  easily  under- 
take an  unwonted  yoke.  In  addition  to  these  things,  when 
we  have  embraced  any  kind  of  doctrine,  we  dislike  to  have 
anything  changed  or  made  new  in  it.  For  these  reasons 
John  reminds  us,  that  he  taught  nothing  respecting  love 
but  what  had  been  heard  by  the  faithful  from  the  beginning, 
and  had  by  long  usage  become  old. 

Some  explain  oldness  differently,  even  that  Christ  now 
prescribes  no  other  rule  of  life  under  the  Gospel  than  what 
God  did  formerly  under  the  Law.  This  is  indeed  most  true  ; 
nor  do  I  object  but  that  he  afterwards  calls  in  this  sense  the 
word  of  the  gospel  the  old  commandment.  But  I  think  that 
he  now  means  only,  that  these  were  the  first  elements  of 
the  gospel,  that  they  had  been  thus  taught  from  the  begin- 
ning, that  there  was  no  reason  why  they  should  refuse  that 
as  unusual  by  which  they  ought  to  have  been  long  ago  im- 
bued. For  the  relative  seems  to  be  used  in  a  causative  sense. 
He  calls  it  then  old,  not  because  it  was  taught  the  fa- 
thers many  ages  before,  but  because  it  had  been  taught 
them  on  their  very  entrance  into  a  religious  life.  And  it 
served  much  to  claim  their  faith,  that  it  had  proceeded  fiom 
Christ  himself  from  whom  they  had  received  the  gospel.^ 

'  That  this  view  is  correct,  appears  evident  from  the  words,  "  which  ?/e 
had  from  (he  beginning  ;"'  he  calls  it  "  old,"  because  they  had  been  taught 
it  from  "  the  beginning,"  that  is,  of  the  gospel.     Then  "new"  can  mean 

M 


178  COMMENTAEIES  ON  CHAP.  II.  8. 

The  old  commandment.  The  word  old,  in  tliis  place,  pro- 
bably extends  further  ;  for  the  sentence  is  fuller,  when  he 
says,  the  word  which  ye  have  heard  from  the  beginning  is  the 
old  commandment.  And  as  I,  indeed,  think,  he  means  that 
the  gospel  ought  not  to  be  received  as  a  doctrine  lately  born, 
but  what  has  proceeded  from  God,  and  is  his  eternal  truth  ; 
as  though  he  had  said,  "  Ye  ought  not  to  measure  the  anti- 
quity of  the  gospel  which  is  brought  to  you,  by  time ;  since 
therein  is  revealed  to  you  the  eternal  will  of  God  :  not  only 
then  lias  God  delivered  to  you  this  rule  of  a  holy  life,  when 
ye  were  first  called  to  the  faith  of  Christ,  but  the  same  has 
always  been  prescribed  and  approved  by  him/'  And,  doubt- 
less, this  only  ought  to  be  deemed  antiquity,  and  deserves 
faith  and  reverence,  which  has  its  origin  from  God.  For  the 
fictions  of  men,  whatever  long  prescription  of  years  they  may 
have,  cannot  acquire  so  much  authority  as  to  subvert  the 
truth  of  God. 

8.  Again,  a  new  commandment.  Interpreters  do  not  ap- 
pear to  me  to  have  attained  the  meaning  of  the  Apostle. 
He  says  neiu,  because  God,  as  it  were,  renews  it  by  daily 
suggesting  it,  so  that  the  faithful  may  practise  it  through 
their  whole  life,  for  nothing  more  excellent  can  besought  for 
by  them.  The  elements  which  children  learn  give  place  in 
time  to  what  is  higher  and  more  solid.  On  the  contrary, 
John  denies  that  the  doctrine  respecting  brotherly  love  is  of 
this  kind,  is  one  which  grows  old  with  time,  but  that  it  is 
perpetually  in  force,  so  that  it  is  no  less  the  highest  perfec- 
tion than  the  very  beginning. 

It  was,  however,  necessary  that  this  should  be  added,  for 
as  men  are  more  curious  than  what  they  ought  to  be,  there 
are  many  who  always  seek  something  new.  Hence  there  is 
a  weariness  as  to  simple  doctrine,  which  produces  innumer- 
able prodigies  of  errors,  when  every  one  gapes  continually 
for  new  mysteries.  Now,  when  it  is  known  that  the  Lord 
jiroceeds  in  the  same  even  course,  in  order  to  keep  us  through 
life  in  that  which  we  have  learnt,  a  bridle  is  cast  on  desires 
of  this  kind.     Let  him,  then,  who  would  reach  the  goal  of 

ro  other  thing  than  wl.at  Calvin  states,  that  it  continues  still  in  force,  it 
being,  as  it  were,  ahvays  new.  — Ed. 


CHAP.  II.  9.  THE  FIRST  EPISTLE  OF  JOHN.  1 79 

wisdom,  as  to  the  right  way  of  living,  make  proficiency  in 
love. 

Which  thing  is  true,  or  which  is  truth.  He  proves  by  this 
reason  what  he  had  said  ;  for  this  one  command  respecting 
love,  as  to  our  conduct  in  life,  constitutes  the  whole  truth  of 
Ciirist.  Besides,  what  other  greater  revelation  can  be  ex- 
pected ?  for  Christ,  doubtless,  is  the  end  and  the  completion 
of  all  things.  Hence  tlie  word  truth  means  this,  that  they 
stood,  as  it  were  at  the  goal,  for  it  is  to  be  taken  for  a  com- 
pletion or  a  perfect  state.  He  joins  Christ  to  them,  as  the 
liead  to  the  members,  as  though  he  had  said,  that  the  body 
of  the  Church  has  no  other  perfection,  or,  that  they  would 
then  be  really  united  to  Christ,  if  holy  love  existed  continu- 
ally among  them. 

Some  give  another  explanation,  "  That  which  is  the  truth 
in  Christ,  is  also  in  you."  But  I  do  not  see  what  the  mean- 
ing of  this  is. 

Because  the  darkness  is  past.  The  present  time  is  here 
instead  of  the  past ;  for  he  means,  that  as  soon  as  Christ 
brings  light,  we  have  the  full  briglitness  of  knowledge  :  not 
that  every  one  of  the  faithful  becomes  wise  the  first  day  as 
much  as  he  ought  to  be,  (for  even  Paul  testifies  that  he 
laboured  to  apprehend  what  he  had  not  apprehended,  (Phil, 
iii.  12,)  but  that  the  knowledge  of  Christ  alone  is  sufficient 
to  dissipate  darkness.  Hence,  daily  progress  is  necessary  ; 
and  the  faith  of  every  one  has  its  dawn  before  it  reaches  the 
noon-day.  But  as  God  continues  the  inculcation  of  the 
same  doctrine,  in  which  he  bids  us  to  make  advances,  the 
knowledge  of  the  Gospel  is  justly  said  to  be  the  true  light, 
when  Christ,  the  Sun  of  righteousness,  shines.  Thus  the 
way  is  shut  up  against  the  audacity  of  those  men  who 
try  to  corrupt  the  purity  of  the  Gospel  by  their  own 
fictions  ;  and  we  may  safely  denounce  an  anathema  on  the 
whole  theology  of  the  Pope,  for  it  wholly  obscures  the  true 
light. 

9.  He  that  saith  he  is  in  the  light.  He  pursues  the  same 
metaphor  :  he  said  that  love  is  the  only  true  rule  according 
to  which  our  life  is  to  be  formed  ;  he  said  that  this  rule  or 
law  is  presented  to  us  in  the  Gospel  ;  he  said,  lastly,  that  it 


180  COMMENTARIES  ON  CHAP.  II.  11. 

is  there  as  the  meridian  light,  which  ought  to  be  continually 
looked  on.  Now,  on  the  other  hand,  he  concludes  that  all 
are  blind  and  walk  in  darkness  who  are  strangers  to  love. 
But  that  he  mentioned  before  the  love  of  God  and  now  the 
love  of  the  brethren,  involves  no  more  contrariety  than 
there  is  between  the  effect  and  its  cause.  Besides,  these 
ai'e  so  connected  together  that  they  cannot  be  separated. 

John  says  in  the  third  chapter,  that  we  falsely  boast  of 
love  to  God,  except  we  love  our  brethren  ;  and  this  is  most 
true.  But  he  now  takes  love  to  the  brethren  as  a  testimony 
by  which  we  prove  that  we  love  God.  In  short,  since  love 
so  regards  God,  that  in  God  it  embraces  men,  there  is 
nothing  strange  in  this,  that  the  Apostle,  speaking  of  love, 
should  refer  at  one  time  to  God,  at  another  to  the  brethren; 
and  this  is  what  is  commonly  done  in  Scripture.  The  whole 
perfection  of  life  is  often  said  to  consist  in  the  love  of  God  ; 
and  again,  Paul  teaches  us,  that  the  whole  law  is  fulfilled 
by  him  who  loves  his  neighbour,  (Rom.  xiii,  8  ;)  and  Christ 
declares  that  the  main  points  of  the  law  are  righteousness, 
judgment,  and  truth.  (Matt,  xxiii.  23.)  Both  these  things 
are  true  and  agree  well  together,  for  the  love  of  God  teaches 
us  to  love  men,  and  we  also  in  reality  prove  our  love  to  God 
by  loving  men  at  his  command.  However  this  may  be,  it 
remains  always  certain  that  love  is  the  rule  of  life.  And 
this  ought  to  be  the  more  carefully  noticed,  because  all 
choose  rather  almost  anything  else  than  this  one  command- 
ment of  God. 

To  the  same  purpose  is  what  follows,  and  there  is  no 
occasion  of  stumbling  in  him — that  is,  in  him  who  acts  in 
love  ;  for,  he  who  thus  lives  will  never  stumble.^ 

11.  But  he  that  hateth  his  brother.  He  again  reminds  us, 
that  whatever  specious  appearance  of  excellency  thou  shew- 

^  Literally,  "  and  to  him  there  is  not  a  stuniblingblock ;"  that  is, 
nothing  that  causes  him  to  stumble  or  fall.  He  is  not  like  him  mentioned 
in  the  next  verse,  who  "  walks  in  darkness  and  knows  not  whither  he 
goeth."  The  sentence  seems  to  have  been  taken  from  Ps.  cxix.  IGo,  with 
this  only  ditference,  that  it  is  "  to  them,"  instead  of  "to  him."  There  is 
in  the  Sept.  no  preposition,  but  in  Hebrew  the  preposition  ''to"  is  used  ; 
and  £v  has  sometimes  this  meaning  in  the  New  Testament.  See  Col.  i.  23 ; 
1  Thess.  iv.  7. — Ed. 


CHAP.  II.  12.  THE  FIRST  EPISTLE  OF  JOHN.  181 

est,  there  is  yet  nothing  but  what  is  sinful  if  love  he  absent. 
This  passage  may  be  compared  with  the  thirteenth  chapter 
of  the  First  Epistle  to  the  Corinthians,  and  no  long  explana- 
tion is  needed.  But  this  doctrine  is  not  understood  by  the 
world,  because  the  greater  part  are  dazzled  by  all  sorts  of 
masks  or  disguises.  Thus,  fictitious  sanctity  dazzles  the  eyes 
of  almost  all  men,  while  love  is  neglected,  or,  at  least,  driven 
to  the  farthest  corner. 

12.  I  write  unto  you,  little  chil-         12.   Scribo  vobis,  filioli,  quoniam 

dren.  because  your  sins  are  forgiven  remittunuir    vobis    peccata    vestra 

you  for  his  name's  salce.  propter  nomen  ejus. 

18.  I  write  unto  you,  fathers,  be-         13.   Scribo  vobis,  patres,  quoniam 

cause  ye  have  known   him  that  is  novistis  eum  qui  est  ab  initio.   Scribo 

from  the  beginning.      I  write  unto  vobis,  adolescentes.  quoniam  vicistis 

you,  young  men,  because  ye  have  makmi  ilium.     Scribo  vobis,  pueri, 

overcome  the  Avicked  one.     I  write  quoniam  novistis  Patrem. 
unto  you,  little  children,  because  ye 
have  known  the  Father. 

14.    I  have   written    unto    you,         14.  Scrips!  vobis,  patres,  quoniam 

fathers,  because  ye  have  known  him  novistis  eum  qui  est  ab  initio.  Scripsi 

that  is  from  the  beginning.     I  have  vobis,  adolescentes,  quia  fortes  cslis, 

written  unto  you,  young  men,  be-  et  verbum  Dei  manet  in  vobis,  et 

cause  ye  are  strong,  and  the  word  of  vicistis  malum  ilium. 
God  abideth  in  you,  and  ye  have 
overcome  the  wicked  one. 

12.  Little  children.  This  is  still  a  general  declaration, 
for  he  does  not  address  those  only  of  a  tender  age,  but  by 
little  children  he  means  men  of  all  ages,  as  in  the  first  verse, 
and  also  hereafter.  I  say  this,  because  interpreters  have 
incorrectly  applied  the  term  to  children.  But  John,  when 
he  speaks  of  children,  calls  them  TratSia,  a  word  expressive  of 
age  ;  but  here,  as  a  spiritual  father,  he  calls  the  old  as  well 
as  the  young,  reKvla.  He  will,  indeed,  presently  address 
special  words  to  different  ages ;  yet  they  are  mistaken  who 
think  that  he  begins  to  do  so  here.  But,  on  the  contaray,  lest 
the  preceding  exhortation  should  obscure  the  free  remission 
of  sins,  he  again  inculcates  the  doctrine  which  peculiarly 
belongs  to  faith,  in  order  that  the  foundation  may  with  cer- 
tainty be  always  retained,  that  salvation  is  laid  up  for  us  in 
Christ  alone. 

Holiness  of  life  ought  indeed  to  be  urged,  the  fear  of  God 
ought  to  be  carefully  enjoined,  men  ought  to  be  sharply 
goaded  to  repentance,   newness  of  life,   together  with   its 


182  COMMENTARIES  ON  CHAP.  II.  12. 

fruits,  ouglit  to  be  commended  ;  but  still  we  ought  ever  to 
take  heed,  lest  the  doctrine  of  faith  be  smothered, — that 
doctrine  which  teaches  that  Christ  is  the  only  author  of 
salvation  and  of  all  blessings  ;  on  the  contrary,  such  mode- 
ration ouglit  to  be  pi-esented,  that  faith  may  ever  retain  its 
own  primacy.  This  is  the  rule  prescribed  to  us  by  John  : 
having  faithfully  spoken  of  good  works,  lest  he  should  seem 
to  give  them  more  importance  than  he  ought  to  have  done, 
he  carefully  calls  us  back  to  contemplate  the  grace  of 
Christ. 

Your  sins  are  forgiven  you.  Without  this  assurance, 
religion  would  not  be  otherwise  than  fading  and  shadowy  ; 
nay,  they  who  pass  by  the  free  remission  of  sins,  and  dwell 
on  other  things,  build  without  a  foundation.  John  in  the 
meantime  intimates,  that  nothing  is  riiore  suitable  to  stimu- 
late men  to  fear  God  than  when  they  are  rightly  taught 
what  blessing  Christ  has  brought  to  tliem,  as  Paul  does, 
when  he  beseeches  by  the  bowels  of  God's  mercies.  (Phil, 
ii.  1.) 

It  hence  appears  how  wicked  is  the  calumny  of  the 
Papists,  who  pretend  that  the  desire  of  doing  what  is  right 
is  frozen,  when  that  is  extolled  which  alone  renders  us  obe- 
dient children  to  God.  For  the  Apostle  takes  this  as  the 
ground  of  his  exhortation,  that  we  know  that  God  is  so  bene- 
volent to  us  as  not  to  imjnite  to  us  our  sins. 

For  Ms  iiame's  sake.     The  material  cause  is  mentioned, 
lest  we  should  seek  other  means  to  reconcile  us  to  God.    For 
it  would  not  be  sufficient  to  know  that  God  forgives  us  our 
sins,  except  we  came  directly  to  Christ,  and  to  that  price 
which  he  paid  on  the  cross  for  us.      And  this  ought  the 
more  to  be  observed,  because  we  see  that  by  the  craft  of 
Satan,  and  by  the  wicked  fictions  of  men,  this  way  is  ob- 
structed ;  for  foolish  men  attempt  to  pacify  God  by  various 
satisfactions,  and  devise  innumerable  kinds  of  expiations  for 
the  purpose  of  redeeming  themselves.     For  as  many  means 
of  deserving  pardon  we  intrude  on  God,  by  so  many  obstacles 
are  we  prevented  from  approaching  him.     Hence  John,  not 
satisfied  with  stating  simply  the  doctrine,  that  God  remits 
to  us  our  sins,  expressly  adds,  that  he  is  propitious  to  us 


CHAP.  II.  13.  THE  FIRST  EPISTLE  OF  JOHN.  183 

from  a  regard  to  Christ,  in  order  that  he  might  exclude  all 
other  reasons.  We  also,  that  we  may  enjoy  tliis  blessing, 
must  pass  by  and  forget  all  other  names,  and  rely  only  on 
the  name  of  Christ. 

13./  tuj^ite  unto  you,  fathers.  He  comes  now  to  enumerate 
difFcrent  ages,  that  he  might  shew  that  what  he  taught  was 
suitable  to  every  one  of  them.  For  a  general  address  some- 
times produces  less  effect ;  yea,  such  is  our  perversity,  tliat 
few  think  that  what  is  addressed  to  all  belongs  to  them. 
The  old  for  the  most  part  excuse  themselves,  because  they 
have  exceeded  the  age  of  learning  ;  children  refuse  to  learn, 
as  they  are  not  yet  old  enough  ;  men  of  middle  age  do  not 
attend,  because  they  are  occupied  with  other  pursuits.  Lest, 
then,  any  should  exempt  themselves,  he  accommodates  the 
Gospel  to  all.  And  he  mentions  three  ages,  the  most  com- 
mon division  of  human  life.  Hence  also,  the  Lacedemonian 
chorus  had  three  orders ;  the  first  sang,  "  What  ye  are  we 
shall  be  \'  the  last,  "  AYhat  ye  are  we  have  been  \"  and  the 
middle,  "  We  are  what  one  of  you  have  been  and  the  other 
will  be."    Into  these  three  degrees  John  divides  human  life. 

He,  indeed,  begins  with  the  old,  and  says  that  the  Gospel 
is  suitable  to  them,  because  they  learnt  from  it  to  know  the 
eternal  Son  of  God.  Moroseness  is  the  character  of  the  old, 
but  they  become  especially  unteachable,  because  they  mea- 
sure wisdom  by  the  number  of  years.  Besides,  Horace  in  his 
Art  of  Poetry,  has  justly  noticed  this  fault  in  them,  that 
thoy  praise  the  time  of  their  youth  and  reject  whatever  is 
differently  done  or  said.  This  evil  John  wisely  removes, 
when  he  reminds  us  that  the  Gospel  contains  not  only  a 
knowledge  that  is  ancient,  but  what  also  leads  us  to  the  very 
eternity  of  God.  It  hence  follows  that  there  is  nothing  here 
which  they  can  dislike.  He  says  that  Christ  was  from  the 
beginning ;  I  refer  this  to  his  Divine  presence,  as  being  co- 
eternal  with  the  Father,  as  well  as  to  his  power,  of  which 
the  Apostle  speaks  in  Heb.  xiii.  8,  that  he  was  yesterday 
what  he  is  to-day ;  as  though  he  had  said,  "  If  antiquity 
delights  you,  ye  have  Christ,  who  is  superior  to  all  antiquity  ; 
therefore  his  disciples  ought  not  to  be  ashamed  of  him  who 
includes  all  ages  in  himself." 


184  COMMENTARIES  ON  CHAP.  II.  1 3 

We  must,  at  the  same  time,  notice  what  that  religion  is 
which  is  really  ancient,  even  that  which  is  founded  on  Christ, 
for  otherwise  it  will  be  of  no  avail,  however  long  it  may  have 
existed,  if  it  derives  its  origin  from  error, 

/  write  unto  you,  young  men.  Though  it  be  a  diminutive 
word,  v^aviaKoi}  yet  there  is  no  doubt  but  that  he  directs 
his  word  to  all  wlio  were  in  the  flower  of  their  age.  We 
also  know  that  those  of  that  age  are  so  addicted  to  the  vain 
cares  of  the  world,  that  they  think  but  little  of  the  kingdom 
of  God ;  for  the  vigour  of  their  minds  and  the  strength  of 
their  bodies  in  a  manner  inebriate  them.  Hence  the  Apostle 
reminds  them  where  true  strength  is,  that  they  miglit  no 
more  exult  as  usual  in  the  flesh.  Ye  are  strong,  he  says,  be- 
cause ye  have  overcome  Satan.  The  copulative  here  is  to  be 
rendered  causatively.  And,  doubtless,  that  strength  is  what 
we  ouglit  to  seek,  even  that  which  is  spiritual.  At  the  same 
time  he  intimates  that  it  is  not  had  otherwise  than  from 
Christ,  for  he  mentions  the  blessings  which  we  receive  through 
the  Gospel.  He  says  that  they  had  conquered  who  were  as 
yet  engaged  in  the  contest ;  but  our  condition  is  far  other- 
wise than  that  of  those  who  fight  under  the  banners  of  men, 
for  war  is  doubtful  to  them  and  the  issue  is  uncertain  ;  but 
we  are  conquerors  before  we  engage  with  the  enemy,  for  our 
head  Christ  has  once  for  all  conquered  for  us  the  whole 
world. 

1  write  unto  you,  young  children.  They  needed  another 
direction.  Tliat  the  Gospel  is'  well  adapted  to  young  chil- 
dren the  Apostle  concludes,  because  they  find  there  the 
Father.  We  now  see  how  diabolical  is  the  tyranny  of  the 
Pope,  wliich  drives  away  by  threats  all  ages  from  the  doc- 
trine of  the  Gospel,  while  the  Spirit  of  God  so  carefully  ad- 
dresses them  all. 

But  these  things  which  the  Apostle  makes  particular, 
are  also  general ;  for  we  should  wholly  fall  off  into  vanity, 
except  our  infirmity  were  sustained  by  the  eternal  truth  of 
God.     There  is  nothing  in  us  but  what  is  frail  and  fading, 

'  The  diminutive  termination  often  expresses  affection  ;  hence  j^awV^w 
may  properly  be  rendered,  "  dear  youth,"  or  "  dear  young  men;"  and  so 
t£xk'«  fiov^  in  the  first  Verse,  may  be  rendered,  "  My  dear  children." — Ed. 


CHAP.  II.  15.  THE  FIRST  EPISTLE  OF  JOHN.  185 

except  the  power  of  Christ  dwells  in  us.  We  are  all  like 
orphans  until  we  attain  the  grace  of  adoption  by  the  Gospel. 
Hence,  what  he  declares  respecting  young  children  is  also 
true  as  to  the  old.  But  yet  his  object  was  to  apply  to  each 
what  was  most  especially  necessary  for  them,  that  he  might 
shew  that  they  all  without  exception  stood  in  need  of  the 
doctrine  of  the  Gospel.  The  particle  ort  is  explained  in 
two  ways,  but  the  meaning  I  have  given  to  it  is  the  best, 
and  agrees  better  with  the  context. 

14.  I  have  written  unto  you,  fathers.  These  repetitions  I 
deem  superfluous  ;  and  it  is  probable  that  when  unskilful 
readers  falsely  thought  that  he  spoke  twice  of  little  children, 
they  rashly  introduced  the  other  two  clauses.  It  might  at 
the  same  time  be  that  John  himself,  for  the  sake  of  ampli- 
fying, inserted  tlie  second  time  the  sentence  respecting  the 
young  men,  (for  he  adds,  tiiat  they  were  strong,  which  he 
had  not  said  before  ;)  but  that  the  copyists  presumptuously 
filled  up  the  number.^ 

15.  Love  not  the  wnrld,  neither  15.  Ne  dih'c^tis  mundum,  neqiie 
the  things  that  are  in  the  world.  If  ea  quae  in  ninndo  sunt :  si  quis  dili- 
any  man  love  the  world,  the  love  of  git  mundum  non  est  charitas  Patris 
the  Father  is  not  in  him.  in  eo. 

IG.  For  all  that  is  in  the  world,         16.   Quia  quicquid  est  in  niundo 

the  lust  of  the  flesh,  and  the  lust  of  (nenipe  concupiscent ia  carnis,  con- 

the  eyes,  and  the  pride  of  life,  is  not  cupiscentia  oculorum,    et    supcrbia 

of  the  Father,  but  is  of  the  world.  vitas)  non  est  ex  Patre,  sed  ex  mun- 

do  est. 

17.  And  the  world  passeth  away,         17.  Atqui  mundus  transit,  et  con- 

and  the  lust  thereof:  but  he  th;it  cupiscentia    ejus;    qui    autem  facit 

doeth  the  will  of  God  abideth  for  voluntatem  Dei  manet  in  sternum, 
ever. 

15.  Love  not.  He  had  said  before  that  the  only  rule  for 
living  religiously,  is  to  love  God  ;  but  as,  when  we  are  occu- 
pied with  the  vain  love  of  the  world,  we  turn  away  all  our 
thoughts  and  affections  another  way,  this  vanity  must  first 

'  There  are  no  different  readings  that  can  justify  the  supposition  of  an 
interpolation.  The  only  reading  that  Griesbach  considers  probable  is 
'iy^a-4,a  for  y^a.(pa  at  the  end  of  the  13th  verse.  If  that  be  adopted,  then 
the  three  characters  are  twice  mentioned,  and  in  regular  order.  The  ob- 
jection that  nxv'ia  in  ver.  12,  is  vailla.  in  ver.  13,  is  not  valid,  for  he  uses 
the  latter  in  the  same  sense  as  the  former  in  ver.  18,  as  denoting  Chris- 
tians in  general;  while  here,  in  connexion  with  "fathers"  and  "young 
men,"  they  must  mean  those  young  in  years  or  in  the  profession  of  the 
gospel.     The  repetition  is  for  the  sake  of  emphasis.  —  Ed. 


186  COMMENTARIES  ON  CHAP.  II,  15. 

be  torn  away  from  us,  in  order  that  the  love  of  God  may- 
reign  within  us.  Until  our  minds  are  cleansed,  the  former 
doctrine  may  be  iterated  a  hundred  times,  but  with  no 
effect :  it  would  be  like  pouring-  water  on  a  ball  ;  you  can 
gather,  no,  not  a  drop,  because  tliere  is  no  empty  place  to 
retain  water. i 

By  the  luorld  understand  everything  connected  with  the 
present  life,  apart  from  the  kingdom  of  Grod  and  the  hope 
of  eternal  life.  So  he  includes  in  it  corruptions  of  every 
kind,  and  the  abyss  of  all  evils.  In  the  world  are  pleasures, 
delights,  and  all  those  allurements  by  which  man  is  capti- 
vated, so  as  to  withdraw  himself  from  God.^ 

Moreover,  the  love  of  the  world  is  thus  severely  con- 
demned, because  we  must  necessarily  forget  God  and  our- 
selves when  we  regard  nothing  so  much  as  the  earth  ;  and 
when  a  corrupt  lust  of  this  kind  rules  in  man,  and  so  holds 
him  entangled  that  he  thinks  not  of  the  heavenly  life,  he  is 
possessed  by  a  beastly  stupidity. 

If  any  man  love  the  world.  He  proves  by  an  argument 
from  what  is  contrary,  how  necessary  it  is  to  cast  away  the 
love  of  the  world,  if  we  wish  to  please  God  ;  and  this  he 
afterwards  confirms  by  an  argument  drawn  from  what  is  in- 
consistent ;  for  what  belongs  to  the  world  is  wholly  at  vari- 

'  It  is  considered  by  many,  such  as  Machniglit  and  Scott,  that  the  three 
former  verses  are  connected  with  this — that  the  particulars  stated  with  re- 
gard to  Uttle  children,  fathers,  and  young  men,  are  adduced  as  reasons  to 
enforce  this  exhortation,  "  Love  not  the  world,"  &c.  And  this  no  doubt 
is  the  best  view  of  the  passage. —  Ed. 

■  There  are  two  things,  the  world,  and  the  things  that  are  in  the  world. 
The  world,  thus  distinguished  from  what  is  in  it,  means,  according  to 
Macknight,  the  wicked  and  unbelieving,  the  men  of  the  world,  as  wi)en 
our  Saviour  says,  "  the  world,"  that  is,  the  mibelieving  Jews,  "  hateth 
you,"  John  xv.  19.  According  to  this  view,  the  contrast  in  verse  17  ap- 
pears very  suitable,  "  The  world  (the  ungodly  men  of  the  world)  passeth 
away,  and  its  lust,  (their  lust ;)  but  he  that  doeth  the  will  of  God  abideth 
for  ever."  Others  think  that  the  blessings  of  the  world  are  meant,  the 
good  things  necessary  for  the  support  of  man,  and  that  these  are  not  to 
be  loved,  though  they  may  be  rightly  used.  In  this  case,  "  in  the  wor'd" 
must  have  a  different  meaning,  a  thing  not  unusual  in  Scripture ;  it  must 
mean  in  the  present  state  of  things.  But  the  most  consistent  view  is  the 
iirst,  that  is,  to  take  •'  the  world"  throughout  as  signifying  the  ungodly 
men  of  the  world.  What  prevail  among  them  are  the  lusts  here  men- 
tioned,— sensual  gratification,  avarice,  and  ambition, — the  three  gods  who 
rule  and  rcigu  in  mankind. — Ed. 


CHAP.  II.  16.  THE  FIRST  EPISTLE  OF  JOHN.  18 T 

ance  witli  God.  Wc  must  bear  in  mind  what  I  have  already 
said,  that  a  corrupt  mode  of  life  is  here  mentioned,  which 
has  nothing  in  common  with  the  kingdom  of  God,  that  is, 
when  men  become  so  degenerated,  that  thej  are  satisfied 
with  the  present  life,  and  think  no  more  of  immortal  life 
than  mute  animals.  Whosoever,  then,  makes  himself  thus 
a  slave  to  earthly  lusts,  cannot  be  of  God. 

16.  The  lust  of  the  flesh,  or,  namely,  the  lust  of  the  flesh. 
The  old  interpreter  renders  the  verse  otherwise,  for  from  one 
sentence  he  makes  two.  Those  Greek  authors  do  better, 
who  read  these  words  together,  "  Whatever  is  in  the  world 
is  not  of  God  ;"  and  then  the  three  kinds  of  lusts  they  in- 
troduce parenthetically.  For  John,  by  way  of  explanation, 
inserted  these  three  particulars  as  examples,  that  he  might 
briefly  shew  what  are  the  pursuits  and  thoughts  of  men  who 
live  for  the  world  ;  but  whether  it  be  a  full  and  complete 
division,  it  does  not  signify  much  ;  though  you  will  not  find 
a  worldly  man  in  whom  these  lusts  do  not  prevail,  at  least 
one  of  them.  It  remains  for  us  to  sec  what  he  understands 
by  each  of  these. 

The  first  clause  is  commonly  explained  of  all  sinful  lusts 
in  general ;  for  the  flesh  means  the  whole  corrupt  nature  of 
man.  Tliough  I  am  unwilling  to  contend,  yet  I  am  unwill- 
ing to  dissemble  that  I  approve  of  another  meaning.  Paul, 
when  forbidding,  in  Rom.  xiii,  14,  to  make  provision  for  the 
flesh  as  to  its  lusts,  seems  to  me  to  be  the  best  intei'preter 
of  this  place.  What,  then,  is  the  flesh  there  ?  even  the  body 
and  all  that  belongs  to  it.  What,  then,  is  the  lust  or  desire 
of  the  flesh,  but  when  worldly  men,  seeking  to  live  softly 
and  delicately,  are  intent  only  on  their  own  advantages  ? 
Well  known  from  Cicero  and  others,  is  the  threefold  division 
made  by  Epicurus  ;  for  he  made  this  difference  between 
lusts  ;  he  made  some  natural  and  necessary,  some  natural 
and  not  necessary,  and  some  neither  natural  nor  necessary. 
But  John,  well  knowing  the  insubordination  {dra^ia)  of  the 
human  heart,  unhesitantly  condemns  the  lust  of  the  flesh, 
because  it  always  flows  out  immoderately,  and  never  observes 
any  due  medium.  He  afterwards  comes  gradually  to  grosser 
vices. 


18S  COMMENTARIES  ON  CHAP.  II.  17 

The  lust  of  the  eyes.  He  includes,  as  I  think,  libidinous 
looks  as  well  as  the  vanity  which  delights  in  pomps  and 
empty  splendour. 

In  the  last  place  follows  pride  or  haughtiness  ;  with  which 
is  connected  ambition,  boasting,  contempt  of  others,  blind 
love  of  self,  headstrong  self-confidence. 

The  sum  of  the  whole  is,  that  as  soon  as  the  world  pre- 
sents itself,  our  lusts  or  desires,  when  our  heart  is  corrupt, 
are  captivated  by  it,  like  unbridled  wild  beasts  ;  so  that 
various  lusts,  all  which  are  adverse  to  God,  bear  rule  in  us. 
The  Greek  word,  /3io?,  rendered  life,  (vita,)  means  the  way 
or  manner  of  living. 

17.  And  the  world  passeth  away.  As  there  is  nothing  in 
the  world  but  what  is  fading,  and  as  it  were  for  a  moment, 
he  hence  concludes  that  they  who  seek  their  happiness  from 
it,  make  a  wretched  and  miserable  provision  for  themselves, 
especially  when  God  calls  us  to  the  ineffable  glory  of  eternal 
life  ;  as  though  he  had  said,  "  The  true  happiness  which 
God  offers  to  his  children,  is  eternal ;  it  is  then  a  shameful 
thing  for  us  to  be  entangled  with  the  world,  which  with  all 
its  benefits  will  soon  vanish  awiiy."  I  take  lust  here  meto- 
nymically,  as  signifying  what  is  desired  or  coveted,  or  what 
captivates  the  desires  of  men.  The  meaning  is,  that  what 
is  most  precious  in  the  world  and  deemed  especially  desir- 
able, is  nothing  but  a  shadowy  phantom. 

By  saying  that  they  who  do  the  Avill  of  God  shall  abide 
for  ever,  or  perpetually,  he  means  that  they  who  seek  God 
shall  be  perpetually  blessed.  Were  any  one  to  object  and 
say,  that  no  one  doeth  what  God  commands,  the  obvious 
answer  is,  that  what  is  spoken  of  here  is  not  the  perfect 
keeping  of  the  law,  but  the  obedience  of  faith,  which,  how- 
ever imperfect  it  may  be,  is  yet  approved  by  God.  The  will 
of  God  is  first  made  known  to  us  in  the  law  ;  but  as  no  one 
satisfies  the  law,  no  happiness  can  be  hoped  from  it.  But 
Christ  comes  to  meet  the  despairing  with  new  aid,  who  not 
only  regenerates  us  by  his  Spirit  that  we  may  obey  God,  but 
makes  also  that  our  endeavour,  such  as  it  is,  should  obtain 
the  praise  of  perfect  righteousness. 

18.  Little  children,  it  is  the  last         18.  Filioli,  iiovissima  hora  est ;  et 


CHAP.  II.  18.  TIIL  FIRST  EPISTLE  OF  JOHN.  189 

time  :  and  as  ye   have  heard  that  sicut  audistis  quod  Antichristus  von- 

antichrist  shall  come,  even  now  are  turns    sit,    etiam    nunc   Antichristi 

there  many  antichrists  ;  whereby  we  multi  coeperunt  esse  :  unde  scimus 

know  that  it  is  the  last  time.  esse  novissimam  horam. 

19.  They  went  out  from  us,  but  19.  Ex  nobis  egressi  sunt,  sed 
they  were  not  of  us  ;  for  if  they  had  non  erant  ex  nobis:  nam  si  fuisstnt 
been  of  us,  they  would  Jio  t?0H6<  have  ex  nobis,  permansissent  utique  no- 
continued  with  us  ;  but  thei/  went  out,  biscum :  sed  ut  manifesti  fierent  quod 
that  they  might  be  made  manifest  non  erant  omnes  ex  nobis, 
that  they  were  not  all  of  us. 

18.  It  is  the  last  time,  or  liour.  Ke  confirms  the  faithful 
against  offences  by  wliicli  they  miglit  liave  been  disturbed. 
Already  many  sects  had  risen  up,  which  rent  tlie  unity  of 
faith  and  caused  disorder  in  the  churches.  But  the  Apostle 
not  only  fortifies  the  faitliful,  lest  they  should  falter,  but 
turns  the  whole  to  a  contrary  j^urpose  ;  for  lie  reminds  them 
that  the  last  time  had  already  come,  and  therefore  he  exhorts 
them  to  a  greater  vigilance,  as  though  he  had  said,  "  Whilst 
various  errors  arise,  it  behoves  you  to  be  awakened  rather 
than  to  be  overwhelmed  ;  for  we  ought  hence  to  conclude 
that  Christ  is  not  far  distant ;  let  us  then  attentively  look  for 
him,  lest  he  should  come  upon  us  suddenly."  In  the  same 
way  it  behoves  us  to  comfort  ourselves  at  this  day,  and  to 
see  by  faith  the  near  advent  of  Christ,  while  Satan  is  causing 
confusion  for  the  sake  of  disturbing  the  Church,  for  these  are 
the  signs  of  the  last  time. 

But  so  many  ages  having  passed  away  since  the  death  of 
John,  seem  to  prove  that  this  pro])hecy  is  not  true  :  to  this 
I  answer,  that  the  Apostle,  according  to  the  common  mode 
adopted  in  the  Scripture,  declares  to  the  faithful,  that  nothing 
more  now  remained  but  that  Christ  should  appear  for  the 
redemption  of  the  world.  But  as  he  fixes  no  time,  he  did  not 
allure  the  men  of  that  age  by  a  vain  hope,  nor  did  he  intend 
to  cut  short  in  future  the  course  of  the  Church  and  the  many 
successions  of  years  during  which  the  Church  lias  hitherto 
remained  in  the  world.  And  doubtless,  if  the  eternity  of 
God's  kingdom  be  borne  in  mind,  so  long  a  time  will  appear 
to  us  as  a  moment.  We  must  understand  the  design  of  the 
Apostle,  that  he  calls  that  the  last  time,  during  which  all 
things  shall  be  so  completed,  that  nothing  will  remain  except 
the  last  revelation  of  Christ. 


190  COMMENTARIES  ON  CHAP.  II.  18. 

As  ye  have  heard  that  antichrist  will  come.  lie  spealis  as 
of  a  thing  well  known.  We  may  hence  conclude  that  the 
faithful  had  been  taught  and  warned  from  the  beginning 
respecting  the  future  disorder  of  the  Church,  in  order  that 
they  might  carefully  keej)  themselves  in  the  faith  they  pro- 
fessed, and  also  instruct  posterity  in  the  duty  of  watchfulness. 
For  it  was  God's  will  that  his  Church  should  be  thus  tried, 
lest  any  one  knowingly  and  willingly  should  be  deceived,  and 
that  there  might  be  no  excuse  for  ignorance.  But  we  see 
that  almost  the  whole  world  has  been  miserably  deceived,  as 
though  not  a  word  had  been  said  about  Antichrist. 

Moreover,  under  the  Papacy  there  is  nothing  more  notorious 
and  common  than  the  future  coming  of  Antichrist ;  and  yet 
they  are  so  stupid,  that  they  perceive  not  that  his  tyranny  is 
exercised  over  them.  Indeed,  the  same  thing  happens  alto- 
gether to  them  as  to  the  Jews  ;  for  though  they  hold  the 
promises  respecting  the  Messiah,  they  are  yet  further  away 
from  Christ  than  if  they  had  never  heard  his  name  ;  for  the 
imaginary  Messiah,  whom  they  have  invented  for  themselves, 
turns  tliem  wholly  aside  from  the  Son  of  God  ;  and  were  any 
one  to  shew  Christ  to  them  from  the  Law  and  the  Prophets, 
he  would  only  spend  his  labour  in  vain.  The  Popes  have 
imagined  an  Antichrist,  who  for  three  years  and  a  half  is  to 
harass  the  Church,  All  the  marks  by  which  the  Spirit  of 
God  has  pointed  out  Antichrist,  clearly  appear  in  the  Pope  ; 
but  the  triennial  Antichrist  lays  fast  hold  on  the  foolish 
Papists,  so  that  seeing  they  do  not  see.  Let  us  then  remem- 
ber, that  Antichrist  has  not  only  been  announced  by  the 
Spirit  of  God,  but  that  also  the  marks  by  which  he  may  be 
distinguished  have  been  mentioned. 

Even  now  are  there  many  antichrists.  This  may  seem  to 
have  been  added  by  way  of  correction,  as  they  felsely  thought 
that  it  would  be  some  one  kingdom  ;  but  it  is  not  so.  They 
who  suppose  that  he  Avould  be  onl}^  one  man,  are  indeed 
greatly  mistaken.  For  Paul,  referring  to  a  future  defection, 
plainly  shows  that  it  would  be  a  certain  body  or  kingdom. 
(2  Thess,  ii.  8.)  He  first  predicts  a  defection  that  would  pre- 
vail through  the  whole  Church,  as  a  universal  evil  ;  he  then 
makes  the  head  of  the  apostasy  the  adversary  of  Christ,  who 


CHAP.  II.  19.  THE  FIRST  EPISTLE  OF  JOHN.  ]  9 1 

woukl  sit  in  the  temple  of  God,  claiming-  for  himself  divinity 
and  divine  honours.  Except  we  desire  wilfully  to  err,  we 
may  learn  from  Paul's  description  to  know  Antichrist.  That 
passage  I  have  already  explained ;  it  is  enough  now  to  touch 
on  it  by  the  way. 

But  how  can  that  passage  agree  with  the  words  of  John, 
who  says  that  there  were  already  many  antichrists  ?  To  this 
I  reply,  that  Jolm  meant  no  other  thing  than  to  say,  that 
some  particular  sects  had  already  risen,  which  were  forerun- 
ners of  a  future  Antichrist ;  for  Corinthus,  Basilides,  Mar- 
cion,  Valentinus,  Ebion,  Arrius,  and  others,  were  members  of 
that  kingdom  which  the  Devil  afterwards  raised  up  in  oj^po- 
sition  to  Christ.  Properly  speaking,  Antichrist  was  not  yet 
in  existence  ;  but  the  mystery  of  iniquity  was  working  se- 
cretly. But  John  uses  the  name,  that  he  might  effectually 
stimulate  the  care  and  solicitude  of  the  godly  to  repel 
frauds. 

But  if  the  Spirit  of  God  even  then  comma,nded  the  faith- 
ful to  stand  on  their  watch,  when  they  saw  at  a  distance 
only  signs  of  the  coming  enemy,  much  less  is  it  now  a  time 
for  sleeping,  when  he  holds  the  Church  under  his  cruel  and 
oppressive  tyranny,  and  openly  dishonours  Christ. 

19.  They  went  out  from  us.  He  anticipates  another  ob- 
jection, that  the  Church  seemed  to  have  produced  these 
pests,  and  to  have  cherished  them  for  a  time  in  its  bosom. 
For  certainly  it  serves  more  to  disturb  the  weak,  when  any 
one  among  us,  professing  the  true  faith,  falls  away,  tlian 
when  a  thousand  aliens  conspire  against  us.  He  then  con- 
fesses that  they  had  gone  out  from  the  bosom  of  the 
Church  ;  but  he  denies  that  they  were  ever  of  the  Church. 
But  the  way  of  removing  this  objection  is,  to  say,  that  the 
Church  is  always  exposed  to  this  evil,  so  that  it  is  con- 
strained to  bear  with  many  hypocrites  who  know  not 
Christ  really,  however  much  they  may  by  the  mouth  profess 
liis  name. 

By  saying,  They  went  out  from  us,  he  means  that  they 
had  previously  occupied  a  place  in  the  Church,  and  were 
counted  among  the  number  of  the  godly.  He,  however, 
denies  that  they  were  of  them,  though  they  had  assumed 


]92  COMMBNTAlilES  ON  CHAP.  II.  1 9. 

the  name  of  believers,  as  cliafF  though  mixed  with  wheat  on 
the  same  floor  cannot  yet  be  deemed  wheat. 

Fo7^  if  they  had  been  of  us.  He  plainly  declares  that  those 
who  fell  away  had  never  been  members  of  the  Church.  And 
doubtless  the  seal  of  God,  under  which  he  keeps  his  own, 
remains  sure,  as  Paul  says,  (2  Tim.  ii.  19.)  But  here  arises 
a  difficulty,  for  it  happens  that  many  who  seemed  to  have 
embraced  Christ,  often  fall  away.  To  this  I  answer,  that 
there  are  three  sorts  of  those  "who  profess  the  Gospel ;  there 
are  those  who  feign  piety,  while  a  bad  conscience  reproves 
them  within  ;  the  hypocrisy  of  others  is  more  deceptive,  who 
not  only  seek  to  disguise  themselves  before  men,  but  also 
dazzle  their  own  eyes,  so  that  they  seem  to  themselves  to 
worship  God  aright ;  the  third  are  those  who  have  the  living 
root  of  faith,  and  carry  a  testimony  of  their  own  adoption 
firmly  fixed  in  their  hearts.  The  two  first  have  no  stability ; 
of  the  last  John  speaks,  when  he  says,  that  it  is  impossible 
that  they  should  be  separated  from  the  Church,  for  the  seal 
which  God's  Spirit  engraves  on  their  hearts  cannot  be  obli- 
terated ;  the  incorruptible  seed,  whicli  has  struck  roots,  can- 
not be  pulled  up  or  destroyed. 

He  does  not  speak  here  of  the  constancy  of  men,  but  of 
God,  whose  election  must  be  ratified.  He  does  not  then, 
without  reason  declare,  that  where  the  calling  of  God  is 
effectual,  perseverance  would  be  certain.  He,  in  short,  means 
that  they  who  fall  away  had  never  been  thoroughly  imbued 
with  the  knowledge  of  Christ,  but  had  only  a  light  and  a 
transient  taste  of  it. 

That  they  might  he  made  manifest.  He  shews  that  trial 
is  useful  and  necessary  for  the  Church.  It  hence  follows, 
on  the  other  hand,  tliat  there  is  no  just  cause  for  j^erturba- 
tion.  Since  the  Church  is  like  a  threshing-floor,  the  chaff 
must  be  blown  away  that  the  pure  wheat  may  remain.  This 
is  what  God  does,  when  he  casts  out  hypocrites  from  the 
Church,  for  he  then  cleanses  it  from  refuse  and  filth. 

20.  But  ye  have  an  unction  from  20.   Et  vos  unctionem  habetis  a 
the   Holy   One,    and   ye   know   all  Sancto,  et  iiovistis  omnia, 
things. 

21.  I  have  not  written  unto  you  21.  Non  scripsi  vobis,  quia  nou 
because  ye  know  not  the  truth,  but  noveritis  veritatem;  sed  quia  novis- 


CHAP.  11.20.  THE  FIRST  EPISTLE  OF  JOHN.  193 

because  ye  know  it,  and  that  no  lie  tis  earn,   et  quia  onine  mendaeium 

is  of  the  truth.  ex  veritate  non  est. 

22.  Who  is  a  liar,  but  he  that  de-  22.  Quis  est  mendax,  nisi  qui  ne- 
nieth  tliat  Jesus  is  the  Christ  ?  He  gat  Jesum  esse  Christum  ?  Hie  est 
is  antichrist,  that  denieth  the  Father  antichristus,  qui  negat  Patrem  ct 
and  the  Son.  Filium. 

23.  Whosoever  denieth  the  Son,  23.  Omnis  qui  negat  FiHum,neque 
the  same  hath  not  the  Fatlier.  Patrem  habet. 

20.  But  ye  have  an  unction.  The  Apostle  modestly  ex- 
cuses himself  for  having  so  earnestly  warned  them,  lest  they 
should  think  that  they  were  indirectly  reproved,  as  though 
they  were  rude  and  ignorant  of  those  things  which  they 
ought  to  have  well  knoAvn.  So  Paul  conceded  wisdom  to 
the  Romans,  that  they  were  able  and  fit  to  admonish  others. 
He  at  the  same  time  shewed  that  they  stood  in  need  of  being 
reminded,  in  order  that  they  miglit  rightly  perform  their 
duty.  (Rom.  xv.  14,  15.)  The  Apostles  did  not,  however, 
speak  thus  in  order  to  flatter  them ;  but  they  thus  wisely 
took  heed  lest  their  doctrine  should  be  rejected  by  any,  for 
they  declared  what  was  suitable  and  useful,  not  only  to  the 
ignorant,  but  also  to  those  well  instructed  in  the  Lord's 
school. 

Experience  teaches  us  how  fastidious  the  ears  of  men  are. 
Such  fastidiousness  ought  indeed  to  be  far  away  from  the 
godly ;  it  yet  behoves  a  faithful  and  wise  teacher  to  omit 
nothing  by  which  he  may  secure  a  hearing  from  all.  And 
it  is  certain  that  we  receive  what  is  said  with  less  attention 
and  resjiect,  when  we  think  that  he  who  speaks  disparages 
the  knowledge  which  has  been  given  us  by  the  Lord.  The 
Apostle  by  this  praise  did  at  the  same  time  stimulate  his 
readers,  because  they  who  were  endued  with  the  gift  of 
knowledge,  had  less  excuse  if  they  did  not  surpass  others  in 
their  proficiency. 

The  state  of  the  case  is,  that  the  Apostle  did  not  teach 
them  as  though  they  were  ignorant,  and  acquainted  only 
with  the  first  elements  of  knowledge,  but  reminded  them  of 
things  already  known,  and  also  exhorted  them  to  rouse  up 
the  sparks  of  the  Spirit,  that  a  full  brightness  might  shine 
forth  in  them.  And  in  the  next  words  he  explained  him- 
self, having  denied  that  he  wrote  to  them  because  they  knew 
not  the  truth,  but  because  they  had  been  well  taught  in  it ; 

N 


194  COMMENTARIES  ON  CHAP.  II.  22. 

for  had  tliey  been  wholly  ignorant  and  novices,  they  could 
not  have  comprehended  his  doctrine. 

Now,  when  he  says  that  they  knew  all  things,  it  is  not  to 
be  taken  in  the  widest  sense,  but  ought  to  be  confined  to 
the  subject  treated  of  here.  But  when  he  says  that  they 
had  an  unction  from  the  Holy  One,  he  alludes,  no  doubt,  to 
tlie  ancient  types.  The  oil  by  which  the  priests  were  anointed 
Avas  obtained  from  the  sanctuary ;  and  Daniel  mentions  the 
coming  of  Christ  as  the  proper  time  for  anointing  the  Most 
Holy.  (Dan.  ix.  24.)  For  he  was  anointed  by  the  Father, 
that  he  might  pour  forth  on  us  a  manifold  abundance  from 
his  own  fulness.  It  hence  follows  that  men  are  not  rightly 
made  wise  by  the  acumen  of  their  own  minds,  but  by  the 
illumination  of  the  Spirit ;  and  further,  that  we  are  not 
otherwise  made  partakers  of  the  Spirit  than  through  Christ, 
who  is  the  true  sanctuary  and  our  only  high  priest.^ 

21.  And  that  no  lie  is  of  the  truth.  He  concedes  to  them 
a  judgment,  by  which  they  could  distinguish  truth  from 
falsehood  ;  for  it  is  not  the  dialectic  proi^osition,  that  false- 
hood differs  from  truth,  (such  as  are  taught  as  general  rules 
in  the  schools  ;)  but  what  is  said  is  applied  to  that  which  is 
practical  and  useful ;  as  though  he  had  said,  that  they  did 
not  only  hold  what  was  true,  but  were  also  so  fortified  against 
the  impostures  and  fallacies  of  the  ungodly,  that  they  wisely 
took  heed  to  themselves.  Besides,  he  speaks  not  of  this 
or  of  that  kind  of  falsehood  ;  but  he  says,  that  whatever  de- 
ception Satan  might  contrive,  or  in  whatever  way  he  might 
attack  them,  they  would  be  able  readily  to  distinguish  be- 
tween light  and  darkness,  because  they  had  the  Sjjirit  as 
their  guide. 

22.  Who  is  a  liar.  He  does  not  assert  that  they  alone 
were  liars  who  denied  that  the  Son  of  God  appeared  in  the 
flesh,  lest  no  one  in  unloosing  the  knot  should  above  mea- 
sure torment  himself;  but  that  they  surpassed  all  others,  as 

*  "  From  the  Holy  One,"  from  the  Father,  say  some  ;  from  the  Son,  say 
others;  from  the  Holy  Spirit,  according  to  a  third  party.  By  comparing 
this  verse  with  the  '27th  and  the  28th  verse,  we  see  reason  to  conclude  that 
the  "  Holy  One"  is  Christ,  who  had  promised  the  Spirit  to  teach  his  people. 
The  unction,  or  the  anointing,  is  the  act  of  the  Spirit  by  which  the  truth 
is  taught. — Ed. 


CHAP.  TI.  22.  THE  PIRST  EPISTLE  OF  JOHN.  J95 

tliough  he  had  said,  that  except  this  he  deemed  a  lie,  no 
other  could  be  so  reckoned  ;  as  we  arc  wont  commonly  to 
say,  "  If  perfidy  towards  God  and  men  is  not  a  crime,  what 
else  can  we  call  a  crime  1"^ 

What  he  had  generally  said  of  false  jiropliets,  he  now 
applies  to  the  state  of  his  own  time  ;  for  he  points  out,  as 
by  the  finger,  those  who  disturbed  the  Church.  I  readily 
agree  with  the  ancients,  who  thought  that  Cerinthus  and 
Carjjocrates  are  here  referred  to.  But  the  denial  of  Christ 
extends  much  wider ;  for  it  is  not  enough  in  words  to  con- 
fess that  Jesus  is  the  Clirist,  except  he  is  acknowledged  to 
be  such  as  the  Father  offers  him  to  us  in  the  gospel.  The 
two  I  have  named  gave  the  title  of  Christ  to  the  Son  of  God, 
but  imagined  him  to  be  man  only.  Others  followed  them, 
such  as  Arius,  who,  adorning  him  with  the  name  of  God, 
robbed  him  of  his  eternal  divinity.  Marcion  dreamt  that  he 
was  a  mere  phantom.  Sabellius  imagined  that  he  differed 
nothing  from  the  Father.  All  these  denied  the  Son  of  God  ; 
for  not  one  of  them  really  acknowledged  the  true  Christ ; 
but,  adulterating,  as  far  as  they  could,  the  truth  respecting 
liim,  they  devised  for  themselves  an  idol  instead  of  Christ. 
Then  broke  out  Pelagius,  who,  indeed,  raised  no  dispute 
respecting  Christ's  essence,  but  allowed  him  to  be  true  man 
and  God  ;  yet  he  transferred  to  us  almost  all  the  honour 
that  belongs  to  him.  It  is,  indeed,  to  reduce  Christ  to  no- 
thing, when  his  grace  and  power  are  set  aside. 

So  the  Papists,  at  this  day,  setting  up  free-will  in  opposi- 
tion to  the  grace  of  the  Holy  Spirit,  ascribing  a  part  of  their 
righteousness  and  salvation  to  the  merits  of  works,  feigning 
for  themselves  innumerable  advocates,  by  whom  they  render 
God  propitious  to  them,  have  a  sort  of  fictitious  Christ,  I 
know  not  what  ;  but  the  lively  and  genuine  image  of  God, 
which  shines  forth  in  Christ,  they  deform  by  their  wicked 
inventions  ;  they  lessen  his  power,  subvert  and  pervert  his 
office. 

We  now  see  that  Christ  is  denied,  whenever  those  things 
which  peculiarly  belong  to  him,  are  taken  away  from  him. 

'  Taking-  this  view  of  the  passage,  we  may  give  this  rcnderinc;, — "  Vv  ho 
is  a  liar,  except  it  be  he  who  denies  that  Jesus  is  the  Christ  ?"' — Ed. 


196  COMMENTARIES  ON  CHAP.  II.  22. 

And  as  Christ  is  the  end  of  tlie  law  and  of  the  gospel,  and 
has  in  himself  all  the  treasures  of  wisdom  and  knowledge, 
so  he  is  the  mark  at  which  all  heretics  level  and  direct  their 
arrows.  Therefore  the  Apostle  does  not,  without  reason, 
make  those  the  chief  impostors,  who  fight  against  Christ,  in 
whom  the  full  truth  is  exhibited  to  us. 

He  IS  Antichrist.  He  speaks  not  of  that  prince  of  defec- 
tion who  was  to  occupy  the  seat  of  God  ;  but  all  those  who 
seek  to  overthrow  Christ,  he  puts  them  among  that  impious 
band.  And  that  he  might  amplify  their  crime,  he  asserts 
that  the  Father,  no  less  than  the  Son,  is  denied  by  them  ; 
as  though  he  had  said,  "  They  have  no  longer  any  religion, 
because  they  wholly  cast  away  God.'"  And  this  he  after- 
wards confirms,  by  adding  this  reason,  that  the  Father  can- 
not be  separated  from  the  Son. 

Now  this  is  a  remarkable  sentence,  and  ought  to  be  reck- 
oned among  the  first  axioms  of  our  religion  :  yea,  when  we 
have  confessed  that  there  is  one  true  God,  this  second  arti- 
cle ought  necessarily  to  be  added,  tliat  he  is  no  other  but 
he  who  is  made  known  in  Christ.  The  Apostle  does  not 
here  treat  distinctly  of  the  unity  of  essence.  It  is,  indeed, 
certain,  that  the  Son  cannot  be  disunited  from  the  Father, 
for  he  is  of  the  same  essence,  {6/jiooucno<; ;)  but  another  thing 
is  spoken  of  here,  that  is,  that  the  Father,  who  is  invisible, 
has  revealed  himself  only  in  his  Son.  Hence  he  is  called 
the  image  of  the  Father,  (Heb.  i.  8,)  because  he  sets  forth 
and  exhibits  to  us  all  that  is  necessary  to  be  known  of  the 
Father.  For  the  naked  majesty  of  God  would,  by  its  im- 
mense brightness,  ever  dazzle  our  eyes ;  it  is  therefore  ne- 
cessary for  us  to  look  on  Christ.  This  is  to  come  to  the  light, 
which  is  justly  said  to  be  otherwise  inaccessible, 

I  say,  again,  that  there  is  not  here  a  distinct  discussion 
respecting  the  eternal  essence  of  Christ,  which  he  has  in 
common  with  the  Father.  This  passage  is,  indeed,  abun- 
dantly sufficient  to  prove  it :  but  John  calls  us  to  this  prac- 
tical part  of  faith,  that  as  God  has  given  himself  to  us  to  be 
enjoyed  only  in  Christ,  he  is  elsewhere  sought  for  in  vain  ;  or 
(if  any  one  prefers  what  is  clearer)  that  as  in  Christ  dwells 
all  the  fulness  of  the  Deity,  there  is  no  God  apart  from  hira. 


CHAP.  II.  2  k  THE  FIllST  EPISTLE  OF  JOHN.  197 

It  licncc  follows,  that  Turks,  Jews,  and  sucli  as  are  like 
them,  have  a  mere  idol  and  not  the  true  God.  For  by  what- 
ever titles  they  may  honour  the  God  whom  they  worship, 
still,  as  they  reject  him  without  whom  they  cannot  come  to 
God,  and  in  whom  God  has  really  manifested  himself  to  us, 
what  have  they  but  some  creature  or  fiction  of  their  own  ? 
They  may  flatter  themselves  as  much  as  they  please,  with 
their  own  sj-)eculations,  who,  without  Christ,  philosophize  on 
divine  things ;  it  is  still  certain  that  they  do  nothing  but 
rave  and  rant,  because,  as  Paul  says,  they  hold  not  the  Head. 
(Col.  ii.  19.)  It  is  obvious,  hence,  to  conclude  how  neces- 
sary^ is  the  knov/ledge  of  Christ. 

Many  copies  have  the  opposite  sentence,  "  He  who  con- 
fesses the  Son,"  &c.  But  as  I  think  that  a  note  by  some 
copyist  has  crept  into  the  text,  I  hesitated  not  to  omit  it.^ 
But  if  its  insertion  be  approved,  the  meaning  would  be,  that 
there  is  no  right  confession  of  God  except  the  Father  be 
acknowledged  in  the  Son, 

Were  any  one  to  object  and  say,  that  many  of  the  ancients 
thought  rightly  of  God,  to  whom  Christ  Avas  not  known  :  I 
allow  that  the  knowledge  of  Christ  has  not  been  always 
so  explicitly  revealed,  nevertheless,  I  contend  that  it  has 
been  always  true,  that  as  the  light  of  the  sun  comes  to  us  by 
its  rays,  so  the  knowledge  of  God  has  been  communicated 
through  Christ. 

24.  Lot  that  therefore  abide  in  24.  Ergo  quod  audistis  ab  initio, 
you  Avliich  ye  liave  heard  from  the  in  vobis  maneat :  si  in  vobis  manse- 
beginning.  If  that  which  ye  have  rit  quod  ab  initio  audistis,  et  vos  in 
heard  from  the  beginning  shall  re-  Patre  et  Fiho  manebitis. 

main  in  you,  ye  also  sliall  continue 
iu  the  Son,  and  in  the  Father. 

25.  And  this  is  the  promise  that  25.  Atquehfficestpromissio,  qunm 
he  hath  promised  us,  cveii  eternal  ipse  nobis  proniisit,  ncnipe  vitjy 
hfe.  eternse  (vcl,  quam   nobis  polUcitus 

est  vitam  eternam.) 
2G.  These  things  have  I  uritteu         20.   lla;c  scrips!  vobis  de  iis  qui 

unto  you  concerning  them  tliat  se-     seducunt  vos. 

duce  you. 

27.  But  the  anointing  which  ye         27.   Et  unctio  quam  accepistis  ab 

1  The  words  are  found  in  most  of  the  MSS.,  and  in  most  of  the  versions, 
and  in  many  of  the  Fathers.  Besides,  they  wlioUy  comport  with  the  usual 
style  of  the  Apostle,  whose  common  practice  it  was  to  state  things  posi- 
tively and  negatively,  and  vice  versa.     See  especially  chap.  v.  12. — Fd. 


198  COMMENTARIES  ON  CHAP.  II.  24, 

have  received  of  him  abideth  in  you ;  eo,  in  vobis  manet;  neqiie  opus  ha- 

aud  ye  need  not  that  any  man  teach  betis  ut  quis  vos  doceat ;  sed  quem- 

you  :    but   as   the    same   anointing  adniodum  inictio  docet  vos  de  onini- 

teacheth   you  of  all  things,  and  is  bus,  et  Veritas  est,  et  non  est  menda- 

truth,  ami  is  no  lie,  and  even  as  it  civim  ;  et  quemadmodum  docuit  vos, 

hath  taught  you,  ye  shall  abide  in  manetc  ineo  (vel,  in  ea.) 
him. 

28.  And  now,  little  children,  abide  28.  Et  nunc  filioli,  manete  in  eo, 
in  him  ;  that  when  he  shall  appear,  ut  quum  apparuerit,  habeamus  tidu- 
we  may  liave  confidence,  and  not  be  ciam,  neque  pudetiamus  ab  ejus  pras- 
ashamed  before  him  at  his  coming.  sentia. 

29.  If  ye  know  that  he  is  righte-  29.  Si  nostis  quod  Justus  sit,  cog- 
ous,  ye  know  that  every  one  that  do-  noscite  quod  quisquis  facit  justitiam 
eth  righteousness  is  born  of  him.  e.x  eo  gcnitus  est. 

24.  Let  that  therefoy^e  abide  in  you.  He  annexes  an  ex- 
hortation to  tlie  former  doctrine ;  and  that  it  might  have 
more  weight,  he  points  out  the  fruit  they  would  receive  from 
obedience.  He  then  exliorts  them  to  perseverance  in  the 
faith,  so  that  they  might  retain  fixed  in  their  hearts  what 
they  had  learnt. 

But  when  he  says,  from  the  beginning,  he  does  not  mean 
that  antiquity  alone  was  sufficient  to  prove  any  doctrine 
true  ;  but  as  he  has  already  shewn  that  they  had  been 
rightly  instructed  in  the  pure  gospel  of  Christ,  he  concludes 
that  they  ought  of  right  to  continue  in  it.  And  this  order 
ought  to  be  especially  noticed ;  for  were  we  unwilling  to 
depart  from  that  doctrine  which  we  have  once  embraced, 
whatever  it  may  be,  this  would  not  be  perseverance,  but 
perverse  obstinacy.  Hence,  discrimination  ought  to  be  ex- 
ercised, so  that  a  reason  for  our  faith  may  be  made  evident 
from  God's  word :  then  let  inflexible  perseverance  follow. 

The  Papists  boast  of  "  a  beginning,"  because  they  have 
imbibed  their  superstitions  from  childhood.  Under  this 
pretence  they  allow  themselves  obstinately  to  reject  the 
plain  truth.  Such  pervei'seness  shews  to  us,  that  we  ought 
always  to  begin  with  the  certainty  of  truth. 

If  that  which  ye  have  heard.  Here  is  the  fruit  of  perse- 
verance, that  they  in  whom  God's  trutli  remains,  remain  in 
God.  We  hence  learn  what  we  are  to  seek  in  every  truth 
pertaining  to  religion.  He  therefore  makes  the  greatest 
proficiency,  who  makes  such  progress  as  Avholly  to  cleave  to 
God.  But  he  in  whom  the  Father  dwells  not  tlirough  his 
Son,  is  altogether  vain  and  empty,  whatever  knowledge  he 


CHAP.  II.  26.  THE  FIRST  EPISTLE  OF  JOHN.  199 

may  possess.  Moreover,  this  is  the  highest  commendation 
of  sound  doctrine,  that  it  unites  us  to  God,  and  that  in  it  is 
found  wliatever  pertains  to  the  real  fruition  of  God. 

In  tlie  hast  place,  he  reminds  us  that  it  is  real  happiness 
when  God  dwells  in  us.  The  words  he  uses  are  ambiguous. 
They  may  be  rendered,  "  This  is  the  promise  which  he  has 
promised  to  us,  even  eternal  life."^  You  may,  however, 
adopt  either  of  these  renderings,  for  the  meaning  is  still  the 
same.  The  sum  of  what  is  said  is,  that  we  cannot  live 
otherwise  than  by  nourishing  to  the  end  the  seed  of  life 
sown  in  our  hearts.  John  insists  much  on  this  point,  that 
not  only  the  beginning  of  a  blessed  life  is  to  be  found  in  the 
knowledge  of  Christ,  but  also  its  perfection.  But  no  repe- 
tition of  it  can  be  too  much,  since  it  is  well  known  that  it 
has  ever  been  a  cause  of  ruin  to  men,  that  being  not  con- 
tent with  Christ,  they  have  had  a  hankering  to  wander  be- 
yond the  simple  doctrine  of  the  gospel. 

26.  These  things  have  I  written  unto  you.  The  apostle  ex- 
cuses himself  again  for  having  admonished  them  who  were 
well  endued  with  knowledge  and  judgment.  But  he  did 
this,  that  they  might  apply  for  the  guidance  of  the  Spirit, 
lest  his  admonition  should  be  in  vain  ;  as  though  he  had 
said,  "  I  indeed  do  my  part,  but  still  it  is  necessary  that  the 
Spirit  of  God  should  direct  you  in  all  things ;  for  in  vain 
shall  I,  by  the  sound  of  my  voice,  beat  your  ears,  or  rather 
the  air,  unless  he  sjoeaks  Avithin  you." 

When  we  hear  that  he  wrote  concerning  seducers,  we 
ought  always  to  bear  in  mind,  that  it  is  the  duty  of  a  good 
and  diligent  pastor  not  only  to  gather  a  flock,  but  also  to 
drive  away  wolves :  for  what  w^ill  it  avail  to  proclaim  the 
pure  gospel,  if  we  connive  at  the  impostures  of  Satan  ?  No 
one,  then,  can  faithfully  teach  the  Church,  except  he  is  dili- 
gent in  banishing  errors  whenever  he  finds  them  spread  by 
seducers.  What  he  says  of  the  unction  having  been  received 
fro77i  him,  I  refer  to  Christ. 

^  This,  which  is  our  version,  is,  no  doubt,  the  best  construction.  "  Pro- 
mise" is  a  metonymy  for  what  is  promised  :  "  This  is  the  ])romise,  which 
he  hath  promised  to  us,  even  eternal  life."  "  Eternal  life"  is  in  apposition 
with  "  wliich." — Ed. 


200  COMMENTARIES  ON  CHAP.  II.  27. 

27.  And  ye  need  not.  Strange  must  have  been  tlie  pur- 
pose of  John,  as  I  have  ah'eady  said,  if  he  intended  to  repre- 
sent teaching  as  useless.  He  did  not  ascribe  to  them  so 
much  wisdom,  as  to  deny  that  they  were  the  scholars  of 
Christ.  He  only  meant  that  they  were  by  no  means  so 
ignorant  as  to  need  things  as  it  were  unknown  to  be  taught 
them,  and  that  he  did  not  set  before  them  anything  Avhich 
the  Spirit  of  God  might  not  of  himself  suggest  to  them. 
Absurdly,  then,  do  fanatical  men  lay  hold  on  this  passage, 
in  order  to  exclude  from  the  Church  the  use  of  the  outward 
ministry.  He  sajs  that  the  faithful,  taught  by  the  Spirit, 
already  understood  what  he  delivered  to  them,  so  that  they 
had  no  need  to  learn  things  unknown  to  them.  He  said 
this,  that  he  might  add  more  authority  to  his  doctrine,  while 
every  one  repeated  in  his  heart  an  assent  to  it,  engraven  as 
it  were  by  the  finger  of  God.  But  as  every  one  had  know- 
ledge according  to  the  measure  of  his  faith,  and  as  faith  in 
some  was  small,  in  others  stronger,  and  in  none  perfect,  it 
hence  follows,  that  no  one  knew  so  much,  that  there  was  no 
room  for  progress. 

There  is  also  another  use  to  be  made  of  this  doctrine, — 
that  when  men  really  understand  what  is  needful  for  them, 
we  are  yet  to  warn  and  rouse  them,  that  they  may  be  more 
confirmed.  For  wliat  John  says,  that  they  were  taught  all 
things  by  the  Spirit,  ought  not  to  be  taken  generally,  but 
to  be  confined  to  what  is  contained  in  this  passage.  He 
had,  in  short,  no  other  thing  in  view  than  to  strengthen  their 
faith,  while  he  recalled  them  to  the  examination  of  the 
Spirit,  Avho  is  the  only  fit  corrector  and  approver  of  doctrine, 
who  seals  it  on  our  hearts,  so  that  we  may  certainly  know 
that  God  speaks.  For  while  faith  ought  to  look  to  God,  he 
alone  can  be  a  witness  to  himself,  so  as  to  convince  our 
hearts  that  what  our  ears  receive  has  come  from  him. 

And  the  same  is  the  meaning  of  these  words.  As  the  same 
anointing  teacheth  you  of  all  things,  and  is  truth  ;  that  is,  the 
Spirit  is  like  a  seal,  by  which  the  truth  of  God  is  testified 
to  you.  When  he  adds,  and  is  no  lie,  he  points  out  another 
office  of  the  Spirit,  even  that  he  endues  us  with  judgment 
and  discernment,  lest  we  should  be  deceived  by  lies,  lest  we 


CHAP.  II.  29.  THE  FIRST  EPISTLE  OF  JOHN.  201 

should  hesitate  and  be  perplexed,  lest  we  sliould  vacillate  as 
ill  doubtful  things. 

As  it  liath  taught  you,  ye  shall  abide  in  him,  ov,  abide  in 
him.  He  had  said,  that  the  Spirit  abode  in  them  ;  he  now 
exhorts  them  to  abide  in  the  revelation  made  by  him,  and 
he  specifies  what  revelation  it  was,  "  Abide,"  he  says,  "  in 
Clirist,  as  the  Spirit  hath  taught  you.''  Another  explana- 
tion, I  know,  is  commonly  given,  "  Abide  in  it,''  that  is,  the 
unction.  But  as  the  repetition  which  immediately  follows, 
cannot  apply  to  any  but  to  Christ,  I  have  no  doubt  but  that 
he  speaks  here  also  of  Christ  ;  and  this  is  required  by  the 
context ;  for  the  Apostle  dwells  much  on  tliis  point,  that 
the  faithful  should  retain  the  true  knowledge  of  Christ,  and 
that  they  should  not  go  to  God  in  any  other  way. 

He  at  the  same  time  shews,  that  the  children  of  God  are 
for  no  other  end  illuminated  by  the  Spirit,  but  that  they 
may  know  Christ.  Provided  they  turned  not  aside  from 
him,  he  promised  them  the  fruit  of  perseverance,  even  con- 
fidence, so  as  not  to  be  ashamed  at  his  presence.  For  faith 
is  not  a  naked  and  a  frigid  appreliension  of  Christ,  but  a 
lively  and  real  sense  of  his  power,  which  produces  confi- 
dence. Indeed,  faith  cannot  stand,  while  tossed  daily  by  so 
many  waves,  except  it  looks  to  the  coming  of  Christ,  and, 
supported  by  his  powder,  brings  tranquillity  to  the  conscience. 
But  the  nature  of  confidence  is  well  expressed,  when  he  says 
that  it  can  boldly  sustain  the  presence  of  Christ.  For  they 
who  indulge  securely  in  their  vices,  turn  their  backs  as  it 
were  on  God  ;  nor  can  they  otherwise  obtain  peace  than  by 
forgetting  him.  This  is  the  security  of  the  flesh,  which  stu- 
pifies  men  ;  so  that  turning  away  from  God,  they  neither 
dread  sin  nor  fear  death  ;  and  in  the  meantime  they  shun 
the  tribunal  of  Christ.  But  a  godly  confidence  delights  to 
look  on  God.  Hence  it  is,  that  the  godly  calmly  wait  for 
Christ,  nor  do  they  dread  his  coming. 

29.  If  ye  knoiu  that  he  is  righteous.  He  again  passes  on 
to  exhortations,  so  tliat  he  mingles  these  continually  witli 
doctrine  throughout  the  Epistle  ;  but  he  proves  by  many 
arguments  tliat  faith  is  necessarily  connected  with  a  holy 
and  pure  life.     The  first  argument  is,  that  we  are  spiritually 


202  COMMENTARIES  ON  CHAP.  III.  1. 

begotten  after  the  likeness  of  Christ  ;  it  hence  follows,  that 
no  one  is  born  of  Christ  but  lie  who  lives  righteously.  It 
is  at  the  same  time  uncertain  whether  he  means  Christ  or 
God,  Avhen  he  says  that  they  who  are  born  of  him  do  righ- 
teousness. It  is  a  mode  of  speaking  certainly  used  in 
Scripture,  that  we  are  born  of  God  in  Christ  ;  but  there  is 
nothing  inconsistent  in  the  other,  that  they  are  born  of 
Christ,  who  are  renewed  by  his  Spirit.^ 


CHAPTER  III. 

1.  Behold  wliiit  manner  of  love  1.  Videte  {vel,  videtis)  qiuilem 
the  Father  hath  bestowed  upon  uh,  charitatem  dedit  nobis  I'ater,  ut  filii 
that  we  should  be  called  the  sons  of  Dei  nominenuir  :  propterea  mundus 
God!  therefore  the  world  knoweth  non  novit  nos,  quia  non  novit  ipsum. 
us  not,  because  it  knew  him  not. 

2.  Beloved,  now  are  we  the  sons  2.  Dilecti,  nunc  filii  Dei  sumus  ; 
of  God  ;  and  it  doth  not  yet  appear  et  nondum  apparuit  quid  erimus  : 
■what  we  shall  be  :  but  we  know  that,  scimus  autem  quod  si  apparuerit, 
when  he  shall  appear,  we  shall  be  similes  ei  erimus ;  quia  videbimus 
like  him ;  for  Ave  shall  see  him  as  eum  sicuti  est. 

he  is. 

3.  And  every  man  that  hath  this  3.  Et  omnis  qui  habet  hanc  spem 
hope  in  him  purifieth  himself,  even  in  eo,  purificat  seipsum,  qiiemadmo- 
as  he  is  pure.  dum  ille  purus  est. 

1.  Behold.  The  second  argument  is  from  the  dignity  and 
excellency  of  our  calling  ;  for  it  was  not  common  honour,  he 
says,  that  the  heavenly  Father  bestowed  on  us,  when  he 
adopted  us  as  his  children.  This  being  so  great  a  favour, 
the  desire  for  purity  ought  to  be  kindled  in  us,  so  as  to  be 
conformed  to  his  image  ;  nor,  indeed,  can  it  be  otherwise, 
but  that  he  who  acknowledges  himself  to  be  one  of  God's 
children  should  purify  himself.      And  to  make  this  exhor- 

1  It  is  the  character  of  John's  style  that  he  often  passes  as  it  were  ab- 
ruptly from  the  Son  to  the  Father,  and  from  the  Father  to  the  Son ;  and 
often  the  antecedent  is  not  the  next  preceding  word,  but  one  at  some  dis- 
tance :  we  find  this  to  be  the  case  by  what  the  sentence  contains,  as  in  the 
present  instance ;  the  new  birth  is  never  ascribed  to  the  Son,  referred  to 
in  the  foregoing  verse,  but  to  the  Father  or  to  the  Spirit.  Hence  we  must 
conclude  that  the  righteous  one  spoken  of  here,  who  together  with  the  Son 
is  mentioned  in  the  22d  verse,  is  the  Father.  As  the  intervening  verses, 
with  the  exception  of  the  23d,  which  is  only  explanatory  of  the  previous 
verse,  apply  to  the  Son,  so  this  verse  seems  to  refer  to  the  Father,  consis- 
tently with  a  mode  of  writing  common  in  Scripture. — Ed. 


CHAP.  III.  1.  TUB  FIRST  EPISTLE  OF  JOHN.  20-3 

tation  more  forcible,  he  amplifies  the  favour  of  God  ;  for 
when  he  says,  that  love  has  been  bestoiued,  he  means  that  it 
is  from  mere  bounty  and  benevolence  that  God  makes  us  his 
children  ;  for  whence  comes  to  us  such  a  dignity,  except 
from  tlie  love  of  God  ?  Love,  then,  is  declared  here  to  be 
gratuitous.  There  is,  indeed,  an  impropriety  in  the  lan- 
guage ;  but  the  Apostle  preferred  speaking  thus  rather  than 
not  to  express  what  was  necessary  to  be  known.  He,  in 
short,  means  that  the  more  abundantly  God's  goodness  has 
been  manifested  towards  us,  the  greater  are  our  obligations 
to  him,  according  to  the  teaching  of  Paul,  when  he  besought 
the  Romans  by  the  mercies  of  God  to  present  themselves  as 
pure  sacrifices  to  him.  (Rom.  xii.  1.)  We  are  at  the  same 
time  taught,  as  I  have  said,  that  the  adoption  of  all  the  godly 
is  gratuitous,  and  does  not  depend  on  any  regard  to  works. 

What  the  sophists  say,  that  God  foresees  those  who  are 
worthy  to  be  adopted,  is  plainly  refuted  by  these  words,  for, 
in  this  way  the  gift  would  not  be  gratuitous.  It  behoves  us 
especially  to  understand  this  doctrine ;  for  since  the  only 
cause  of  our  salvation  is  adoption,  and  since  the  Apostle  tes- 
tifies that  this  flows  from  the  mere  love  of  God  alone,  there 
is  nothing  left  to  our  worthiness  or  to  the  merits  of  works. 
For  why  are  we  sons  ?  even  because  God  began  to  love  us 
freely,  when  we  deserved  hatred  rather  than  love.  And  as 
the  Spirit  is  a  pledge  of  our  adoption,  it  hence  follows,  that 
if  there  be  any  good  in  us,  it  ought  not  to  be  set  up  in  oppo- 
sition to  the  grace  of  God,  but,  on  the  contrary,  to  be 
ascribed  to  him. 

When  he  says  that  we  are  called,  or  named,  the  expres- 
sion is  not  without  its  meaning ;  for  it  is  God  who  with  his 
own  mouth  declares  us  to  be  sons,  as  he  gave  a  name  to 
Abraham  according  to  what  he  was.^ 

Therefore  the  world.  It  is  a  trial  that  grievously  assaults 
our  faith,  that  we  are  not  so  much  regarded  as  God's  chil- 
dren, or  that  no  mark  of  so  great  an  excellency  appears  in 

1  Cah'w,\\\<.e  oiu- version,  renders  Tixvec,  "sons;"  but  the  uord  would 
be  better  rendered  "  children,"  "  That  we  should  be  called  the  children  of 
God."  The  passage  might  be  thus  paraphrased,  "  See  v  hat  great  proof 
of  love  the  Father  hath  given  us,  that  v.e  should  be  made  the  children  of 
God  V'—Ed. 


20-i  COMMENTARIES  ON  CHAP.  III.  2. 

US,  but  that,  on  tlie  contrary,  almost  the  whole  world  treats 
us  with  ridicule  and  contempt.  Hence  it  can  hardly  be  in- 
ferred from  our  present  state  that  God  is  a  Father  to  us,  for 
tlie  devil  so  contrives  all  things  as  to  obscure  this  benefit. 
He  obviates  this  offence  by  saying  that  we  are  not  as  yet 
acknowledged  to  be  such  as  we  are,  because  the  world  knows 
not  God  :  a  remarkable  example  of  this  very  thing  is  found 
in  Isaac  and  Jacob ;  for  though  both  were  chosen  by  God, 
yet  Ishmael  persecuted  the  former  witli  laughter  and  taunts  ; 
and  Esau,  the  latter  with  threats  and  the  sword.  However, 
then,  we  may  be  oppressed  by  the  world,  still  our  salvation 
remains  safe  and  secure. 

2.  Now  are  we  the  sons  of  God.  He  comes  now  to  what 
every  one  knows  and  feels  himself;  for  though  the  ungodly 
may  not  entice  us  to  give  up  our  hope,  yet  our  present  con- 
dition is  very  short  of  the  glory  of  God's  children  ;  for  as  to 
our  body  we  are  dust  and  a  shadow,  and  death  is  always 
before  our  eyes ;  we  are  also  subject  to  thousand  miseries, 
and  the  soul  is  exposed  to  innumerable  evils ;  so  that  we 
find  always  a  hell  within  us.  The  more  necessary  it  is  that 
all  our  thoughts  should  be  withdrawn  from  the  present  view 
of  things,  lest  the  miseries  by  which  we  are  on  every  side 
surrounded  and  almost  overwhelmed,  should  shake  our  faith 
in  that  felicity  which  as  yet  lies  hid.  For  the  Apostle's 
meaning  is  this,  that  we  act  very  foolishly  when  we  estimate 
what  God  has  bestowed  on  us  according  to  the  present  state 
of  things,  but  that  we  ought  with  undoubting  faith  to  hold 
to  that  which  does  not  yet  appear. 

But  we  know  that  when  he  shall  a^ypear.     The  conditional    I 
particle  ought  to  be  rendered  as  an  adverb  of  time,  when.    ' 
But  the  verb  appear  means  not  the  same  thing  as  when  he 
used  it  before.     The  Apostle  has  just  said,  it  does  not  yet 
appear  what  we  shall  he,  because  the  fruit  of  our  adoption  is    ■ 
as  yet  hid,  for  in  heaven  is  our  felicity,  and  we  are  now  far  || 
away  travelling  on  the  earth  ;  for  this  fading  life,  constantly 
exposed  to  hundred  deaths,  is  far  different  from  that  eternal 
life  which  belongs  to  the  children  of  God  ;  for  being  enclosed 
as  slaves  in  the  prison  of  our  flesh,  we  are  far  distant  from 
the  full  sovereignty  of  heaven  and  earth.     But  the  verb  now 


CHAP.  III.  ±  THE  FIRST  EPISTLE  OF  JOHN.  205 

refers  to  Christ,  when  he  shall  appear;  for  lie  teaches  the 
same  thing  with  Paul,  in  Col.  iii.  3,  4,  where  he  says,  "  Your 
life  is  hid  with  Christ  in  God :  when  Christ,  who  is  your  life, 
shall  api^ear,  then  shall  ye  also  appear  with  him  in  glory." 
For  our  faith  cannot  stand  otherwise  than  by  looking  to  the 
coming  of  Christ.  The  reason  why  God  defers  the  manifes- 
tation of  our  glory  is  this,  because  Christ  is  not  manifested 
in  the  power  of  his  kingdom.  This,  then,  is  the  only  way  of 
sustaining  our  faith,  so  that  we  may  wait  patiently  for  the 
life  promised  to  us.  As  soon  as  any  one  turns  away  the 
least  from  Christ,  he  must  necessarily  fail/ 

The  word  to  know,  shews  the  certainty  of  faith,  in  order 
to  distinguish  it  from  opinion.  Neither  simple  nor  universal 
knowledge  is  here  intended,  but  that  which  every  one  ought 
to  have  for  himself,  so  that  he  may  feel  assured  that  he  will 
be  sometime  like  Christ.  Though,  then,  the  manifestation 
of  our  glory  is  connected  with  the  coming  of  Christ,  yet  our 
knowledge  of  this  is  well  founded. 

We  shall  be  like  him.  He  does  not  understand  that  we 
shall  be  equal  to  him  ;  for  there  must  be  some  difference 
between  the  head  and  the  members  ;  but  we  shall  be  like 
him,  because  he  will  make  our  vile  body  conformable  to  his 
glorious  body,  as  Paul  also  teaches  us  in  Phil.  iii.  21.  For 
the  Apostle  intended  shortly  to  shew  that  the  final  end  of 
our  adoption  is,  that  what  has  in  order  preceded  in  Christ, 
shall  at  length  be  completed  in  us. 

The  reason  that  is  added  may,  however,  seem  inappro- 
priate :  for  if  to  see  Christ  makes  us  like  him,  we  shall  have 
this  in  common  with  the  wicked,  for  they  shall  also  see  his 
glory.  To  this  I  rej^ly,  that  this  is  to  see  him  as  a  friend, 
which  will  not  be  the  case  with  the  wicked,  for  they  will 
dread  his  presence  ;  nay,  they  will  shun  God's  presence,  and 
be  filled  with  terror  ;  his  glory  will  so  dazzle  their  eyes,  that 


'  "  \V]icn  he  fchall  appear/'  refers  to  Christ,  mentioned  in  the  28th  verse 
of  the  hist  ehapter;  what  intervenes  seems  to  liave  been  parentlietically 
introduced.  This  is  often  th.e  manner  of  writing  found  in  this  apostle. 
The  end  of  the  8th  verse,  in  this  chapter,  is  connected  with  the  Kith  ;  for 
the  antecident  to  Ixsoac,  Ac,  in  the  latter  verse,  is  "the  .Son  of  God"  in  the 
former. — Ed. 


206  COMMENTARIES  ON  CHAP.  IIT.  2. 

they  will  be  stupified  and  confounded.  For  we  see  that 
Adam,  conscious  of  having  done  wrong,  dreaded  the  presence 
of  Grod.  And  God  declared  this  by  Moses,  as  a  general 
truth  as  to  men,  "  No  man  shall  see  me  and  live/'  (Exod. 
xxxiii.  20.)  For  how  can  it  be  otherwise  but  that  God's 
majesty,  as  a  consuming  fire,  will  consume  us  as  though  we 
were  stubble,  so  great  is  the  weakness  of  our  flesh.  But  as 
far  as  the  image  of  God  is  renewed  in  us,  we  have  eyes  pre- 
pared to  see  God.  And  now,  indeed,  God  begins  to  renew 
in  us  his  own  image,  but  in  what  a  small  measure  !  Except 
then  we  be  stripped  of  all  the  corruption  of  the  flesh,  we 
shall  not  be  able  to  behold  God  face  to  face. 

And  this  is  also  expressed  here,  as  he  is.  He  does  not, 
indeed,  say,  that  there  is  no  seeing  of  God  now  ;  but  as 
Paul  says,  "  We  see  now  through  a  glass,  darkly."  (1  Cor. 
xiii.  12.)  But  he  elsewhere  makes  a  diftcrence  between  this 
way  of  living,  and  the  seeing  of  the  eye.  In  short,  God  now 
presents  himself  to  be  seen  by  us,  not  such  as  he  is,  but  such 
as  we  can  comprehend.  Thus  is  fulfilled  what  is  said  by 
Moses,  that  we  see  only  as  it  were  his  back,  (Exod.  xxxiii. 
23  ;)  for  there  is  too  much  brightness  in  his  face. 

We  must  further  observe,  that  the  manner  which  the 
Apostle  mentions  is  taken  from  the  effect,  not  from  the 
cause  ;  for  he  does  not  teach  us,  that  we  shall  be  like  him, 
because  we  shall  see  him  ;  but  he  hence  proves  that  we  shall 
be  partakers  of  the  divine  glorj'-,  for  except  our  nature  were 
spiritual,  and  endued  with  a  heavenly  and  blessed  immor- 
tality, it  could  never  come  so  nigh  to  God  :  yet  the  perfec- 
tion of  glory  will  not  be  so  great  in  us,  that  our  seeing  will 
enable  us  to  comprehend  all  that  God  is  ;  for  the  distance 
between  us  and  him  will  be  even  then  very  great. 

But  when  the  Apostle  says,  that  we  shall  see  him  as  he 
is,  he  intimates  a  new  and  an  inefiiible  manner  of  seeing  him, 
which  we  enjoy  not  now ;  for  as  long  as  we  walk  by  faith, 
as  Paul  teaches  us,  we  are  absent  from  him.  And  when 
lie  appeared  to  the  fathers,  it  was  not  in  his  own  essence, 
but  was  ever  seen  under  symbols.  Hence  the  majesty  of 
God,  now  hid,  will  then  only  be  in  itself  seen,  when  the  veil 
of  this  mortal  and  corruptible  nature  shall  be  removed. 


CHAP.  III.  4.  THE  FIRST  EriSTLE  OF  JOHN.  207 

Refined  questions  I  pass  by  :  for  we  see  liow  Augustine 
tormented  himself  with  these,  and  yet  never  succeeded,  botli 
in  liis  Epistles  to  Paulas  and  Fortunatus,  and  in  liis  City  of 
God,  (ii.  2,)  and  in  other  places.  What  he  says,  however,  is 
worthy  of  being  observed,  that  the  way  in  which  we  live 
avails  more  in  tliis  inquiry  than  the  way  in  which  we  speak, 
and  that  v/c  must  beware,  lest  by  wrangling  as  to  the  manner 
in  which  God  can  be  seen,  we  lose  that  peace  and  holiness 
witliout  which  no  one  shall  see  him. 

3.  And  every  man  that  hath  this  liope.  He  now  draws  this 
inference,  that  the  desire  for  holiness  should  not  grow  cold  in 
us,  because  our  happiness  has  not  as  yet  appeared,  for  that 
hope  is  sufficient ;  and  we  know  that  what  is  hoped  for  is  as  yet 
hid.  The  meaning  then  is,  that  though  we  have  not  Christ 
now  present  before  our  eyes,  yet  if  we  hope  in  him,  it  can- 
not be  but  that  this  hope  will  excite  and  stimulate  us  to 
follow  purity,  for  it  leads  us  straight  to  Christ,  whom  we 
know  to  be  a  perfect  pattern  of  2;)urity. 

4.  Whosoever  committeth  sin  4.  Quicimque  facit  peccatnm, 
transgrcsseth  also  the  hxw ;  for  sin  c  tiam  miquitatem  facit ;  et  pecca- 
is  the  transgression  of  the  hiw.  turn  est  iniquitas. 

5.  And  ye  know  that  he  was  ma-  5.  Porronostis  qxiodille  apparuit 
nifested  to  take  av/ay  our  sins ;  and  ut  peccata  nostra  tolleret;  et  pee- 
in  liim  is  no  sin.  catum  in  eo  non  est. 

(J.  Whosoever  abideth  in  him  sin-  G.  Quisqiiis  in  eo  manet,  non  pec- 
neth  not ;  whosoever  sinneth  liath  cat  ;  quisquis  peccat,  non  vidit  eum, 
not  seen  him,  neither  known  him.        nee  novit  eum. 

4.  Whosoever  committeth,  or  doeth,  sin.  The  Apostle  has 
already  shewn  how  ungrateful  we  must  be  to  God,  if  we 
make  but  little  account  of  the  honour  of  adoption,  by  which 
he  of  his  own  good-will  anticipates  us,  and  if  we  do  not,  at 
least,  render  him  mutual  love.  He,  at  the  same  time,  in- 
troduced this  admonition,  that  our  love  ought  not  to  be 
diminished,  because  the  promised  happiness  is  deferred. 
But  now,  as  men  are  wont  to  indulge  themselves  more  than 
they  ought,  in  evils,  he  reproves  this  perverse  indulgence,  de- 
claring that  all  they  who  sin  are  wicked  and  transgressors 
of  the  law.  For  it  is  probable  that  there  were  then  those 
who  extenuated  their  vices  by  this  kind  of  flattery,  "  It  is 
no  wonder  if  we  sin,  because  we  are  men  ;  but  there  is  a 
great  difference  between  sin  and  iniquity." 


208  COMMENTArvIES  ON  CHAP.  III.  4. 

This  frivolous  excuse  the  Ajjostle  now  dissipates,  when 
he  defines  sin  to  be  a  transgression  of  the  divine  law  ;  for 
his  object  was  to  produce  hatred  and  horror  as  to  sin.  The 
word  sin  seems  light  to  some  ;  but  iniquity  or  transgression 
of  the  law  cannot  aj^pear  to  be  so  easily  forgiven.  But  the 
Apostle  does  not  make  sins  equal,  by  charging  all  with  ini- 
quity who  sin  ;  but  he  means  simply  to  teach  us,  that  sin 
arises  from  a  contempt  of  God,  and  that  by  sinning,  the  law 
is  violated.  Hence  this  doctrine  of  John  has  nothing  in 
common  with  the  delirious  paradoxes  of  the  Stoics. 

Besides,  to  sin  here,  does  not  mean  to  offend  in  some  in- 
stances ;  nor  is  the  word  sin  to  be  taken  for  every  fault  or 
wrong  a  man  may  commit ;  but  he  calls  that  sin,  when  men 
with  their  whole  heart  run  into  evil,  nor  does  he  understand 
that  men  sin,  except  those  who  are  given  up  to  sin.  For 
the  faithful,  who  are  as  yet  tempted  by  the  lusts  of  the  flesh, 
are  not  to  be  deemed  guilty  of  iniquity,  though  they  are 
not  pure  or  free  from  sin  :  but  as  sin  does  not  I'eign  in  them,  ^ 
John  says  that  they  do  not  sin,  as  I  shall  presently  explain  ' 
more  fully. 

The  import  of  the  passage  is,  that  the  perverse  life  of 
those  who  indulge  themselves  in  the  liberty  of  sinning,  is 
hateful  to  God,  and  cannot  be  borne  with  by  him,  because 
it  is  contrary  to  his  Law.  It  does  not  hence  follow,  nor  can 
it  be  hence  inferred,  that  the  faithful  are  iniquitous  ;  be- 
cause they  desire  to  obey  God,  and  abhor  their  own  vices, 
and  that  in  every  instance ;  and  they  also  form  their  own 
life,  as  much  as  in  them  lieth,  according  to  the  law.  But 
when  there  is  a  deliberate  purpose  to  sin,  or  a  continued 
course  in  sin,  then  the  law  is  transgressed.' 

'  To  do,  or  to  commit,  or  to  work,  or  to  practise,  sin,  and  to  sin,  are 
evidently  used  in  the  same  sense  by  the  Apostle  :  and  to  commit  or  prac- 
tise sin,  according  to  what  he  says  in  his  Gospel,  (chap.  viii.  34,)  is  the  same 
with  being  "  the  servant  of  sin."  It  is  hence  evident,  that  in  the  language 
of  John,  to  do  sin,  or  to  sin,  means  a  prevailing  or  an  habitual  course  of 
sinning. 

We  might  render  the  fourth  verse  thus, — 

"  Every  doer  of  sin,  is  also  the  doer  of  unrighteousness;  for  sin  is 

unrighteousness,"  or  iniquity,  as  Calvin  renders  it. 
The  word  avof^la,  literally,  is  lawlessness,  I  ut  it  is  never  used  strictly  in 
this  sense  cither  in  the  Sept.  or  the  New  Testament.     The  terms  by 


CHAP.  III.  5.  THE  FIRST  EPISTLE  OF  JOHN.  209 

5.  And  ye  hnoiv  that  he  ivas  manifested,  or,  liath  appeared. 
He  sliGws  by  another  argument  how  much  sin  and  faith 
differ  from  one  another  ;  for  it  is  the  office  of  Christ  to  take 
£iway  sins,  and  for  this  end  was  he  sent  by  the  Father;  and 
it  is  by  faith  we  partake  of  Christ's  virtue.  Then  he  who 
believes  in  Christ  is  necessarily  cleansed  from  his  sins.  But 
it  is  said  in  John  i.  29,  that  Christ  takes  away  sins,  because 
he  atoned  for  them  by  the  sacrifice  of  his  death,  that  tliey 
may  not  be  imputed  to  us  before  God  :  John  means  in  tliis 
place  that  Christ  really,  and,  so  to  speak,  actually  takes 
away  sins,  because  through  him  our  old  man  is  crucified, 
and  his  Spirit,  by  means  of  repentance,  mortifies  the  flesh 
with  all  its  lusts.  '  For  the  context  does  not  allow  us  to  ex- 
plain this  of  the  remission  of  sins  ;  for,  as  I  have  said,  he 
thus  reasons,  "  They  who  cease  not  to  sin,  render  void  the 
benefits  derived  from  Christ,  since  he  came  to  destroy  the 
reigning  power  of  sin."  This  belongs  to  the  sanctification 
of  tlie  Spirit. 

A7id  in  him  is  no  sin.  He  does  not  speak  of  Christ  per- 
sonally, but  of  his  whole  body.^  Wherever  Christ  diffuses 
his  efficacious  grace,  he  denies  that  there  is  any  more  room 
for  sin.  He,  therefore,  immediately  draws  this  inference, 
that  they  sin  not  who  remain  in  Christ.  For  if  he  dwells  in 
us  by  faith,  he  performs  his  own  work,  that  is,  he  cleanses 
us  from  sins.  It  hence  appears  what  it  is  to  sin.  For 
Christ  by  his  Spirit  does  not  perfectly  renew  us  at  once,  or 
in  an  instant,  but  he  continues  our  renovation  throughout 
life.  It  cannot  then  be  but  that  the  faithful  are  exposed  to  , 
sin  as  long  as  they  live  in  the  world  ;  but  as  far  as  the  king-  ^ 
dom  of  Christ  prevails  in  them,  sin  is  abolished.  In  the 
meantime  they  are  designated  according  to  the  prevailing 
principle,  that  is,  they  are  said  to  be  righteous  and  to  live 
righteously,  because  they  sincerely  aspire  to  righteousness. 

which  it  is  commonly  expressed,  are,  wickedness,  iniquity,  transgression, 
unrighteousness.     See  verse  7. — Ed. 

'  It  is  generally  taken  as  referring  to  Christ  personally  ;  he  being  men- 
tioned here  as  having  no  sin,  because  he  is  in  this  respect  an  example  to 
his  people  ;  or,  according  to  some,  because  he  was  thereby  fitted  for  tlie 
office  of  taking  away  our  sins  ;  or,  because  he  had  no  sin  of  his  own  to 
take  away.  Grotius  viewed  the  present  as  used  here  for  the  past  tense,— 
"  and  sin  was  not  in  him."     See  a  similar  instance  in  John  xv.  27  — Ed. 


210  COMMENTARIES  ON  CHAP.  III.  7. 

They  are  said  not  to  sin,  because  they  consent  not  to  sin, 
though  they  labour  under  the  infirmity  of  the  flesh  ;  but,  on 
the  contrary,  they  struggle  witli  groaning,  so  that  they  can 
truly  testify  with  Paul  that  they  do  the  evil  they  would  not. 

He  says  that  the  faithful  abide  in  Christ,  because  we  are 
by  faitli  united  to  him,  and  made  one  with  him. 

6.  Whosoever  sinneth  hath  not  seen  him.  According  to 
his  usual  manner  he  added  the  opposite  clause,  that  we  may 
know  that  faith  in  Christ  and  knowledge  of  him  are  vainly 
pretended,  except  there  be  newness  of  life.  For  Christ  is 
never  dormant  where  he  reigns,  but  the  Spirit  renders  effec- 
tual his  power.  And  it  may  be  rightly  said  of  him,  that  he 
puts  sin  to  flight,  not  otherwise  than  as  the  sun  drives  away 
darkness  by  its  own  briglitness.  But  we  are  again  taught 
in  this  place  how  strong  and  eflacacious  is  the  knowledge  of 
Christ  ;  for  it  transforms  us  into  his  image.  So  b}''  seeing 
and  knowing  we  are  to  understand  no  other  tiling  than 
faith. 

7.  Little  children,  let  no  man  de-  7.  Filioli,  nemo  vos  decipiat ;  qui 
ceive  you  :  he  that  doeth  righteous-  facit  justitiam  Justus  est,  quemad- 
ness  is  righteous,  even  as  he  is  righ-     modum  ille  Justus  est. 

teous. 

8.  He  that  committeth  sin  is  of  8.  Qui  facit  peccatum,  ex  diabolo 
the  devil ;  for  the  devil  sinneth  from  est ;  quia  ah  initio  diabolus  pcccat : 
the  beginning.  For  this  purpose  in  hoc  manifestus  est  Filius  Dei,  ut 
the  Son  of  God  was  manifested,  that  solvat  opera  diaboli. 

he  might  destroy  the  works  of  the 
devil. 

9.  Whosoever  is  born  of  God  doth  9.  Quisquis  natus  est  ex  Deo, 
not  commit  sin ;  for  his  seed  re-  peccatum  non  facit,  quoniam  semen 
maineth  in  him  :  and  he  cannot  sin,  ejus  in  ipso  manet ;  et  non  potest 
because  he  is  born  of  God.  peccare,  quia  ex  Deo  genitus  est. 

10.  In  this  the  children  of  God         10.  In  hoc  manifesti  sunt  filii  Dei 
are  manifest,  and  the   children  of    et  iilii  Diaboli, — 
the  devil : — 

7.  He  that  doeth  righteousness.  The  Apostle  shews  here 
that  newness  of  life  is  testified  by  good  works  ;  nor  does  that 
likeness  of  which  he  lias  spoken,  that  is  between  Christ  and 
his  members,  appear,  except  by  the  fruits  they  bring  forth  ; 
as  though  he  had  said,  "  Since  it  behoves  us  to  be  conformed 
to  Christ,  the  truth  and  evidence  of  this  must  appear  in  our 
life."  The  exhortation  is  the  same  witli  that  of  Paul  in 
Gal.  V.  25,  "  If  ye  live  in  the  Spirit,  walk  also  in  tlie  Spirit." 


I 


CHAP.  III.  8.  THE  FIRST  EPISTLE  OF  JOHN.  211 

For  many  would  gladly  persuade  themselves  that  they  have 
this  righteousness  buried  in  their  hearts,  while  iniquity  evi- 
dently occujjies  their  feet,  and  hands,  and  tongue,  and 
eyes. 

8.  He  that  committeth  sin.  This  word,  to  commit,  or  to 
do,  refers  also  to  outward  works,  so  that  the  meaning  is, 
that  there  is  no  life  of  God  and  of  Christ,  where  men  act 
perversely  and  wickedly,  but  that  such  are,  on  the  contrary, 
the  slaves  of  the  devil ;  and  by  this  way  of  speaking  he  sets 
forth  more  fully  how  unlike  they  are  to  Christ.  For  as  he 
has  before  represented  Christ  as  the  fountain  of  all  righteous- 
ness, so  now,  on  the  other  hand,  he  mentions  the  devil  as 
the  beginning  of  sin.  He  denied  that  any  one  belongs  to 
Christ  except  he  who  is  righteous  and  shews  himself  to  be 
such  by  his  works  ;  he  now  assigns  to  the  devil  all  others, 
and  subjects  them  to  his  government,  in  order  that  we  may 
know  that  there  is  no  middle  condition,  but  that  Satan 
exercises  his  tyranny  where  the  righteousness  of  Christ  pos- 
sesses not  the  primacy. 

There  are  not  however  two  adverse  principles,  such  as  the 
Manicheans  have  imagined  ;  for  we  know  that  the  devil  is 
not  wicked  by  nature  or  by  creation,  but  became  so  through 
defection.  We  know  also  that  he  is  not  equal  to  God,  so 
that  he  can  with  equal  right  or  authority  contend  with  him, 
but  that  he  is  unwillingly  under  restraint,  so  that  he  can  do 
nothing  except  at  the  nod  and  with  the  permission  of  his 
Creator.  John,  in  the  last  place,  in  saying  that  some  were 
born  of  God  and  some  of  the  devil,  imagined  no  traduction 
such  as  the  Manicheans  dreamt  of ;  but  he  means  that  the 
former  are  governed  and  guided  by  the  Spirit  of  God,  and 
that  the  others  are  led  astray  by  Satan,  as  God  grants  to 
him  this  power  over  the  unbelieving. 

For  the  Devil  sinneth  from  the  beginning.  A&  before  he 
spoke  not  of  Christ  personally,  when  he  said  that  he  is 
righteous,  but  mentioned  him  as  the  fountain  and  the  cause 
of  righteousness  ;  so  now,  when  he  says  that  the  Devil  sins, 
he  includes  his  whole  body,  even  all  the  reprobate  ;  as 
though  he  had  said,  this  belongs  to  the  Devil,  to  entice  men 
to  sin.      It  hence  follows,  that  his  members,  and  all  who 


212  COMMENTARIES  ON  CHAP.  III.  8. 

are  ruled  by  him,  give  themselves  up  to  commit  sin.  But 
the  beginning  which  the  Apostle  mentions,  is  not  from 
eternity,  as  when  he  says  that  the  Word  is  from  the  begin- 
ning :  for  there  is  a  wide  difference  between  God  and  crea- 
tures. Beginning  as  to  God,  refers  to  no  time.  Since, 
then,  the  Word  was  always  with  God,  you  can  find  no  point 
of  time  in  which  he  began  to  be,  but  you  must  necessarily 
admit  his  eternity.  But  liere  John  meant  no  other  thing 
than  that  the  Devil  had  been  an  apostate  since  the  creation 
of  the  world,  and  that  from  that  time  he  had  never  ceased 
to  scatter  his  poison  among  men. 

For  this  'purpose  the  Son  of  God  was  manifested.  He 
repeats  in  other  words  what  he  had  before  said,  that  Christ 
came  to  take  away  sins.  Hence  two  conclusions  are  to  be 
drawn,  that  those  in  whom  sin  reigns  cannot  be  reckoned 
among  the  members  of  Christ,  and  that  they  can  by  no 
means  belong  to  his  body  ;  for  wherever  Christ  puts  forth 
his  own  power,  he  puts  the  Devil  to  flight  as  well  as  sin. 
And  this  is  what  John  immediately  adds  ;  for  the  next 
sentence,  where  he  says  that  those  who  sin  not  are  born  of 
God,  is  a  conclusion  from  what  is  gone  before.  It  is  an 
argument  drawn  from  what  is  inconsistent,  as  I  have 
already  said  ;  for  the  kingdom  of  Christ,  which  brings 
righteousness  with  it,  cannot  admit  of  sin.  But  I  liave 
already  said  wliat  not  to  sin  means.  He  does  not  make  the 
children  of  God  wholly  free  from  all  sin  ;  but  he  denies  that 
any  can  really  glory  in  this  distinction,  except  those  who 
from  the  heart  strive  to  form  their  life  in  obedience  to  God. 

The  Pelagians,  indeed,  and  the  Catharians  did  formerly 
make  a  wrong  use  of  this  passage,  when  they  vainly  im- 
agined that  the  faithful  are  in  this  world  endued  with 
angelic  purity  ;  and  in  our  own  age  some  of  the  Anabaptists 
have  renewed  this  dotage.  But  all  those  who  dream  of  a 
perfection  of  this  kind,  sufficiently  shew  what  stupid  con- 
sciences they  must  have.  But  the  words  of  the  Apostle  are 
so  far  from  countenancing  their  error,  that  they  are  suffici- 
ent to  confute  it. 

He  says  that  they  sin  not  who  are  born  of  God.  Now,  we 
must  consider,  whether  God  wliolly  regenerates  us  at  once. 


CHAP.  HI.  9.  THE  FIRST  EPISTLE  OF  JOHN.  213 

or  whether  the  remains  of  the  old  man  continue  in  ns  until 
death.  If  regeneration  is  not  as  yet  full  and  complete,  it 
does  not  exempt  us  from  the  bondage  of  sin  except  in  pro- 
portion to  its  own  extent.  It  hence  appears  that  it  cannot 
be  but  that  the  children  of  God  are  not  free  from  sins,  and 
that  they  daily  sin,  that  is,  as  far  as  they  have  still  some 
remnants  of  their  old  nature.  Nevertheless,  what  the 
Apostle  contends  for  stands  unalterable,  that  the  design  of 
regeneration  is  to  destroy  sin,  and  that  all  who  are  born  of 
God  lead  a  rigliteous  and  a  holy  life,  because  the  Spirit  of 
God  restrains  the  lusting  of  sin. 

Tlie  Apostle  means  the  same  thing  by  tlie  seed  of  God  ; 
for  God's  Spirit  so  forms  the  hearts  of  the  godly  for  holy 
affections,  that  the  flesh  and  its  lusts  do  not  prevail,  but 
being  subdued  and  put  as  it  were  under  a  yoke,  they  are 
checked  and  restrained.  In  short,  tlie  Apostle  ascribes  to 
the  Spirit  the  sovereignty  in  the  elect,  who  by  his  power 
represses  sin  and  suffers  it  not  to  rule  and  reign. 

And  he  cannot  sin.  Here  the  Apostle  ascends  higher,  for 
ho  i)lainly  declares  that  the  hearts  of  the  godly  are  so 
effectually  governed  by  the  Spirit  of  God,  that  through  an 
inflexible  disposition  they  follow  his  guidance.  Tliis  is  in- 
deed far  removed  from  the  doctrine  of  the  Papists.  The 
Sorbons,  it  is  true,  confess  that  the  will  of  man,  unless 
assisted  by  God's  Spirit,  cannot  desire  what  is  right ;  but 
they  imagine  such  a  motion  of  the  Spirit  as  leaves  to  us  the 
free  choice  of  good  and  evil.  Hence  they  draw  forth  merits, 
because  we  willingly  obey  the  influence  of  the  Spirit,  which 
it  is  in  our  power  to  resist.  In  short,  they  desire  the  grace 
of  the  Spirit  to  be  only  this,  that  we  are  thereby  enabled  to 
choose  right  if  we  will.  John  speaks  here  far  otherwise; 
for  he  not  only  shews  that  we  cannot  sin,  but  also  that  the 
power  of  the  Spirit  is  so  effectual,  that  it  necessarily  retains 
us  in  continual  obedience  to  i-ighteousness.  Nor  is  this  the 
only  passage  of  Scripture  which  teaches  us  that  the  will  is 
so  formed  that  it  cannot  be  otherwise  than  right.  For  God 
testifies  that  he  gives  a  new  heart  to  his  children,  and  pro- 
mises to  do  this,  that  they  may  walk  in  his  commandments. 
Besides,  John  not  onlv  shews  how  efficaciouslv  God  works 


214  COMMENTARIES  ON  CHAP.  III.  9. 

once  in  man,  but  plainly  declares  that  the  Spirit  continues 
his  grace  in  us  to  the  last,  so  that  inflexible  perseverance 
is  added  to  newness  of  life.  Let  us  not,  then,  imagine 
with  the  Sophists  that  it  is  some  neutral  movement,  which 
leaves  men  free  either  to  follow  or  to  reject  ;  but  let  us 
know  that  our  own  hearts  are  so  ruled  by  God's  Spirit,  that 
they  constantly  cleave  to  righteousness. 

Moreover,  what  the  Sophists  absurdly  object,  may  be 
easily  refuted :  they  say  that  thus  the  will  is  taken  away 
from  man  ;  but  they  say  so  falsely  :  for  the  will  is  a  natural 
power ;  but,  as  nature  is  corrupted,  it  has  only  depraved  in- 
clinations. It  is  hence  necessary  that  the  Spirit  of  God 
should  renew  it,  in  order  that  it  may  begin  to  be  good. 
And,  then,  as  men  would  immediately  fall  away  from  what 
is  good,  it  is  necessary  that  the  same  Spirit  should  carry  on 
what  he  has  begun,  to  the  end. 

As  to  merit,  the  answer  is  obvious,  for  it  cannot  be  deemed 
strange  that  men  merit  nothing  ;  and  yet  good  works,  which 
flow  from  the  grace  of  the  Spirit,  do  not  cease  to  be  so 
deemed,  because  they  are  voluntary.  They  have  also  a  re- 
ward, for  they  are  by  grace  ascribed  to  men  as  though  they 
were  their  own. 

But  here  a  question  arises.  Whether  the  fear  and  love  of 
God  can  be  extinguished  in  any  one  who  has  been  regene- 
rated by  the  Spirit  of  God  ?  for  that  this  cannot  be,  seems  to 
be  the  import  of  the  Apostle's  words.  They  who  think  other- 
wise refer  to  the  examj)le  of  David,  who  for  a  time  laboured 
under  such  a  beastly  stupor,  that  not  a  spark  of  grace 
appeared  in  him.  Moreover,  in  the  fift3'--first  Psalm,  he  prays 
for  the  restoration  of  the  Sj)irit.  It  hence  follows  that  he 
was  deprived  of  him.  I,  however,  doubt  not  but  that  the 
seed,  communicated  when  God  regenerates  his  elect,  as  it 
is  incorruptible,  retains  its  virtue  perpetually.  I,  indeed, 
grant  that  it  may  sometimes  be  stifled,  as  in  the  case  of 
David;  but  still,  when  all  religion  seemed  to  be  extinct  in 
him,  a  live  coal  was  hid  under  the  ashes.  Satan,  indeed, 
labours  to  root  out  whatever  is  from  God  in  the  elect ;  but 
when  the  utmost  is  permitted  to  him,  there  ever  remains  a  : 
hidden  root,  which  afterwards  springs  up.     But  John  does 


(JIIAP.  III.   10.  THE  FIRST  EPISTLE  OF  JOHN.  215 

not  speak  of  one  act,  as  tliey  say,  but  of  the  continued  course 
of  life. 

Some  fanatics  dream  of  something  I  know  not  what,  that 
is,  of  an  eternal  seed  in  the  elect,  which  they  always  bring 
from  their  mother's  womb  ;  but  for  this  purpose  they  very 
outrageously  pervert  the  words  of  John  ;  for  he  does  not 
speak  of  eternal  election,  but  begins  with  regeneration. 

There  are  also  those  who  are  doubly  frantic,  who  hold, 
under  this  pretence,  that  every  tiling  is  lawful  to  the  faithful, 
that  is,  because  John  says  that  they  cannot  sin.  They  then 
maintain  that  we  may  follow  indiscriminately  whatever  our 
inclinations  may  lead  us  to.  Thus  the}''  take  the  liberty  to 
commit  adultery,  to  steal,  and  to  murder,  because  there 
can  be  no  sin  where  God's  Spirit  reigns.  But  far  other- 
wise is  the  meaning  of  the  Apostle ;  for  he  denies  that  the 
faithful  sin  for  this  reason,  because  God  has  engraven  his 
law  on  their  hearts,  according  to  what  the  Prophet  says 
(Jer.  x.Kxi.  S3.) 

]  0.  In  this  the  children  of  God  are  manifest.  He  shortly 
draws  this  conclusion,  that  those  in  vain  claim  a  place  and 
a  name  among  the  children  of  God,  who  do  not  prove  them- 
selves to  be  such  by  a  pious  and  holy  life,  since  by  this  evi- 
dence they  shew  that  they  difler  from  the  children  of  the 
devil.  But  he  does  not  mean  that  they  are  thus  manifested, 
so  as  to  be  openly  recognised  by  the  whole  world  ;  but  his 
meaning  is  only  this,  that  the  fruit  and  adoption  always 
appear  in  the  life. 

10.  — Whosoever  doeth  not  righ-  10.  — Quisqiiis  non  facit  justi- 
teousness  is  not  of  God,  neither  he  tiam,  non  est  ex  Deo,  et  qvii  non 
that  loveth  not  his  brother.  diligit  fratrem  snum. 

11.  For  this  is  the  message  that  11.  Quia  hfee  est  prsedicatio  qnam 
ye  heard  from  the  beginning,  that  andistis  ab  initio,  ut  mutuo  nos 
we  shoukl  love  one  another.  diligamus. 

12.  Not  as  Cain,  z'.'/io  was  of  that  12.  Non  sicut  Cain,  qui  ex  ma- 
wiclved  one,  and  slew  his  brother,  ligno  erat,  occidit  fratrem  suum ;  et 
And  wherefore  slew  he  him?  Be-  qua  de  causa  eum  occidit?  Quia 
cause  his  own  works  were  evil,  and  opera  ejus  mala  erant,  fratris  autcm 
his  brother's  righteous.  justa. 

13.  Marvel  not,  my  brethren,  if  13.  Ne  miremini,  fratres  mei,  .si 
the  world  hate  you.  vos  mundus  odit. 

10.    Whosoever  doeth  not  righteousness.     To  do  righteous- 


216  COMMENTARIES  ON  CHAP.  III.  12. 

ness  and  to  do  sin,  are  here  set  in  opjDosition  tiie  one  to  the 
other.  Then,  to  do  righteousness  is  no  other  thing  than  to 
fear  God  from  the  heart,  and  to  walk  in  his  commandments 
as  far  as  human  weakness  will  permit ;  for  though  righteous- 
ness in  a  strict  sense  is  a  perfect  keeping  of  the  law,  from 
which  the  faithful  are  always  far  off;  yet  as  offences  and 
fallings  are  not  imputed  to  them  by  God,  righteousness  is 
that  imperfect  obedience  which  they  render  to  him.  But 
John  declares  that  all  who  do  not  live  righteously  are  not  of 
God,  because  all  those  whom  God  calls,  he  regenerates  by 
his  Spirit.  Hence  newness  of  life  is  a  perpetual  evidence  of 
divine  adoption. 

Neither  he  who  loveth  not  Ids  brother.  He  accommodates 
a  general  doctrine  to  his  own  purpose.  For  hitherto  he  has 
been  exhorting  the  faithful  to  brotherly  love ;  now,  for  the 
same  end,  he  refers  to  true  righteousness.  Hence  this  clause 
is  added  instead  of  an  explanation.  But  I  have  already 
stated  the  reason  why  the  whole  of  righteousness  is  included 
in  brotherly  love.  The  love  of  God  holds,  indeed,  the  first 
place  ;  but  as  on  it  depends  love  towards  men,  it  is  often,  as 
a  part  for  the  whole,  comprehended  under  it,  and  also  the 
latter  under  the  former.  Then  he  declai'es  that  every  one 
who  is  endued  witli  benevolence  and  humanity,  is  thus  just, 
and  is  to  be  so  deemed,  because  love  is  the  fulfilment  of  the 
law.  He  confirms  this  declaration  by  saying  that  the  faith- 
ful had  been  so  taught  from  the  beginning  ;  for  by  these 
words  he  intimates  that  the  statement  which  he  made  ought 
not  to  have  appeared  new  to  them. 

12.  Not  as  Cain.  This  is  another  confirmation,  taken  from 
what  is  contrary  ;  for  in  the  reprobate  and  the  children  of 
the  devil  hatred  reigns,  and  it  holds,  as  it  were,  the  chief 
place  in  their  life  ;  and  he  brings  forward  Cain  as  an  instance. 
It  served  in  the  meantime  to  give  them  consolation,  as  he  at 
length  concluded  by  saying,  Marvel  not,  if  the  world  hate 
you. 

This  explanation  ought  to  be  carefully  noticed,  for  men 
ever  blunder  as  to  the  way  of  living,  because  they  make 
holiness  to  consist  of  fictitious  works,  and  while  they  tor- 
ment themselves  with  trifles,  they  think  themselves  doubly 


CHAP.  HI.  T-k  THE  FIRST  EPISTLE  OF  JOHN.  217 

acceptable  to  God,  as  the  monks,  who  proudly  call  their  mode 
of  living  a  state  of  perfection  ;  nor  is  there  any  other  wor- 
sliip  of  God  under  the  Papacy  but  a  mass  of  superstitions. 
But  the  Apostle  testifies  that  this  righteousness  alone  is 
approved  by  God,  that  is,  if  we  love  one  another ;  and  fur- 
ther, that  the  devil  reigns  where  hatred,  dissimulation, 
envy,  and.  enmity  prevail.  We  ought,  however,  at  the  same 
time,  to  bear  in  mind  what  I  have  already  touched  upon, 
that  brotherly  love,  as  it  proceeds  fi'om  the  love  of  God  as 
an  effect  from  a  cause,  is  not  disjoined  from  it,  but  on  the 
contrary  is  commended  by  John  on  this  account,  because  it 
is  an  evidence  of  our  love  to  God. 

By  saying  that  Gain  was  driven  to  slay  his  brother,  be- 
cause his  works  were  evil,  lie  intimates  what  I  have  already 
stated,  that  when  impiety  rules,  hatred  occupies  the  first 
place.  He  refers  to  Abel's  righteous  works,  that  we  may 
learn  to  endure  patiently  when  the  world  hates  us  gratui- 
tously, without  any  just  provocation. 

14.  We  know  that  we  have  passed  14.  Nos  scimus  quod  transierimus 
from  death  imto  life,  because  we  love  a  morte  in  vitam,  quia  diligimus 
the  brethren :  he  that  loveth  not  his  fratres  :  qui  non  dihgit  fratrem, 
brother  abideth  in  death.  manet  in  morte. 

15.  Whosoever  hateth  his  brother  15.  Oninis  qui  odit  fratrem  suum, 
is  a  murderer :  and  ye  know  that  no  homicida  est ;  et  nostis  quod  omnis 
murderer  hath  eternal  life  abiding  homicida,  non  habet  vitam  ajternam 
in  him.  in  se  manentem. 

16.  Hereby  perceive  we  the  love  16.  In  hoc  cognoscimus  charita- 
of  God,  because  he  laid  down  his  life  tern,  quod  ille  pro  nobis  animam 
for  us :  and  we  ought  to  lay  do^ra  suam  posuit :  et  nos  debemus  pro 
our  lives  for  the  bretliren.  fratribus  animas  ponere. 

17.  But  whoso  hath  this  world's  17.  Si  quis  habeat  victum  mundi, 
good,  and  seeth  his  brother  have  et  videat  fratrem  suum  egentem,  et 
need,  and  shutteth  up  his  bowels  of  claudat  viscera  sua  ab  eo,  quomodo 
compassion  from  him,  how  dwelleth  charltas  Dei  in  ipso  manet  ? 

the  love  of  God  in  him  ? 

18.  My  little  children,  let  us  not  18.  Filioli  mei,  ne  diligamus  ser- 
love  in  word,  neither  in  tongue  ;  but  mone,  neque  lingua,  sed  opere  et 
in  deed,  and  in  truth.  veritate. 

14.  We  know.  He  commends  love  to  us  by  a  remarkable 
eulogy,  because  it  is  an  evidence  of  a  transition  from  death 
to  life.  It  hence  follows  that  if  we  love  the  bi'ethren  we  are 
blessed,  but  that  we  are  miserable  if  we  hate  them.  There 
is  no  one  who  does  not  wish  to  be  freed  and  delivered  from 
death.     Those  then  who  by  cherishing  hatred  willingly  give 


218  COMMENTARIES  ON  CHAP.  III.  15. 

themselves  up  to  death,  must  be  extremely  stupid  and  sense- 
less. But  when  the  Apostle  says,  that  it  is  known  by  love 
that  we  have  passed  into  life,  he  does  not  mean  that  man  is 
his  own  deliverer,  as  though  he  could  b}^  loving  the  brethren 
rescue  himself  from  death,  and  procure  life  for  himself ;  for 
he  does  not  here  treat  of  the  cause  of  salvation,  but  as  love 
is  the  special  fruit  of  the  Spirit,  it  is  also  a  sure  symbol  of 
regeneration.  Then  the  Apostle  draws  an  argument  from 
the  sign,  and  not  from  the  cause.  For  as  no  one  sincerely 
loves  his  brethren,  except  he  is  regenerated  by  the  Spirit  of 
God,  he  hence  rightly  concludes  that  the  Spirit  of  God,  who 
is  life,  dwells  in  all  who  love  the  brethren.  But  it  would  be 
preposterous  for  any  one  to  infer  hence,  that  life  is  obtained 
by  love,  since  love  is  in  order  of  time  posterior  to  it. 

The  argument  would  be  more  plausible,  were  it  said  that 
love  makes  us  more  certain  of  life :  then  confidence  as  to 
salvation  would  recumb  on  works.  But  the  answer  to  this 
is  obvious  ;  for  though  faith  is  confirmed  by  all  the  graces  of 
God  as  aids,  yet  it  ceases  not  to  have  its  foundation  in  the 
mercy  of  God  only.  As  for  instance,  when  we  enjoy  the 
light,  we  are  certain  that  the  sun  shines  ;  if  the  sun  shines 
on  the  place  in  which  we  are,  we  have  a  clearer  view  of  it ; 
but  yet  when  the  visible  rays  do  not  come  to  us,  we  are 
satisfied  that  the  sun  diffuses  its  brightness  for  our  benefit. 
So  when  faith  is  founded  on  Christ,  some  things  may  happen 
to  assist  it,  still  it  rests  on  Christ's  grace  alone. 

15.  Is  a  murdei^er.  To  stimulate  us  still  more  to  love,  he 
shews  how  detestable  before  God  is  hatred.  There  is  no  one 
who  dreads  not  a  murderer ;  nay,  we  all  execrate  the  very 
name.  But  the  Apostle  declares  that  all  who  hate  their 
brethren  are  murderers.  He  could  have  said  nothing  more 
atrocious ;  nor  is  what  is  said  hyperbolical,  for  we  wish  him 
to  perish  whom  we  hate.  It  does  not  matter  if  a  man  keeps 
his  hands  from  mischief ;  for  the  very  desire  to  do  harm,  as  J 
well  as  the  attempt,  is  condemned  before  God  :  nay,  when 
we  do  not  ourselves  seek  to  do  an  injury,  yet  if  we  wish  an 
evil  to  happen  to  our  brother  from  some  one  else,  we  are 
murderers. 

Then  the  Apostle  defines  the  thing  simply  as  it  is,  when 


CHAP.  III.  16.  THE  FIRST  EPISTLE  OF  JOHN.  219 

he  ascribes  murder  to  hatred.  Hence  is  proved  the  follj  of 
men,  that  tliough  they  abominate  the  name,  they  yet  make 
no  account  of  the  crime  itself  Whence  is  this  ?  even  because 
the  external  face  of  things  engrosses  our  thoughts  ;  but  the 
inward  feeling  comes  to  an  account  before  God.  Let  no  one 
therefore  extenuate  any  more  so  grievous  an  evil.  Let  us 
learn  to  refer  our  judgments  to  the  tribunal  of  God. 

16.  Hereby  perceive  we,  or,  By  this  we  know.  He  now 
shews  what  true  love  is  ;  for  it  would  not  have  been  enough 
to  commend  it,  unless  its  power  is  understood.  As  an  in- 
stance of  perfect  love,  he  sets  before  us  the  example  of 
Christ  ;  for  he,  by  not  sparing  his  own  life,  testified  how 
much  he  loved  us.  This  then  is  the  mark  to  which  he  bids 
them  to  advance.  The  sum  of  what  is  said  is,  that  our  love 
is  approved,  when  we  transfer  the  love  of  ourselves  to  our 
brethren,  so  that  every  one,  in  a  manner  forgetting  himself, 
should  seek  the  good  of  others.^ 

It  is,  indeed,  certain,  that  we  are  far  from  being  equal  to 
Christ :  but  the  Apostle  recommends  to  us  the  imitation  of 
him  ;  for  though  we  do  not  overtake  him,  it  is  yet  meet  that 
we  should  follow  his  steps,  though  at  a  distance.  Doubtless, 
since  it  was  the  Apostle's  object  to  beat  down  the  vain  boast- 
ing of  hypocrites,  who  gloried  that  they  had  faith  in  Christ 
though  without  brotherly  love,  he  intimated  by  these  words, 
that  except  this  feeling  prevails  in  our  hearts,  we  have  no  con- 
nexion with  Christ.  Nor  does  he  yet,  as  I  have  said,  set  before 
us  the  love  of  Christ,  so  as  to  require  us  to  be  equal  to  him  ; 
for  what  would  this  be  but  to  drive  us  all  to  despair  ?  But 
he  means  that  our  feelings  should  be  so  formed  and  regulated, 
that  we  may  desire  to  devote  our  life  and  also  our  death, 
first  to  God,  and  then  to  our  neighbours. 

There  is  another  difference  between  us  and  Christ, — the 
virtue  or  benefit  of  our  death  cannot  be  the  same.  For  the 
wrath  of  God  is  not  pacified  by  our  blood,  nor  is  life  pro- 

1  There  is  no  authority  for  addinnf  of  God  after  love  in  this  verse  ;  nor 
indeed  is  it  right,  for  Avhat  follows  clearly  shows  that  the  love  of  Christ  is 
what  is  referred  to.  The  antecedent  to  '•'  he,"  ("  because  he  laid  down," 
&c.)  is  "  the  Son  of  God"  in  the  Sth  verse.  The  passage  may  be  thus 
rendered,  "  By  this  we  know  love,  that  he  laid  down  his  own  life  for  us  ; 
and  we  Oiiirht  to  lav  down  our  lives  for  our  brethren." — Ed. 


220  COMMENTARIES  ON  CHAP.  III.  1 7. 

cured  by  our  death,  nor  is  punisliment  due  to  others  suffered 
by  us.  But  tlie  Apostle,  in  this  comparison,  had  not  in  view 
the  end  or  the  effect  of  Christ's  death  ;  but  he  meant  only 
that  our  life  should  be  formed  according  to  his  example. 

1  7.  Bat  ivhoso  hath  this  luorlcVs  good,  or,  If  any  one  has 
the  world's  sustenance.  He  now  speaks  of  the  common 
duties  of  love,  which  flow  from  that  chief  foundation,  that  is, 
when  we  are  prepared  to  serve  our  neighbours  even  to  death. 
He,  at  the  same  time,  seems  to  reason  from  the  greater  to 
the  less  ;  for  he  who  refuses  to  alleviate  by  his  goods  the 
want  of  his  brother,  while  his  life  is  safe  and  secure,  much 
less  would  he  expose  for  him  his  life  to  danger.  Then  he 
denies  that  there  is  love  in  us,  if  we  withhold  help  from  our 
neighbours.  But  he  so  recommends  this  external  kindness, 
that  at  the  same  time  he  very  fitly  expresses  the  right  way 
of  doing  good,  and  what  sort  of  feeling  ought  to  be  in  us. 

Let  this,  then,  be  the  first  proposition,  that  no  one  truly 
loves  his  brethren,  except  he  really  shews  this  whenever  an 
occasion  occurs ;  the  second,  that  as  far  as  any  one  has  the 
means,  he  is  bound  so  far  to  assist  his  brethren,  for  the  Lord 
thus  supplies  us  with  the  opportunity  to  exercise  love  ;  the 
third,  that  the  necessity  of  every  one  ought  to  be  seen  to, 
for  as  any  one  needs  food  and  drink  or  other  things  of  which 
we  have  abundance,  so  he  requires  our  aid  ;  the  fourth,  that 
no  act  of  kindness,  except  accompanied  with  sympathy,  is 
pleasing  to  God.  There  are  many  apparently  liberal,  who 
yet  do  not  feel  for  the  miseries  of  their  brethren.  But 
the  Apostle  requires  that  our  bowels  should  be  opened  ; 
Avhich  is  done,  when  we  arc  endued  with  such  a  feeling  as 
to  sympathize  with  others  in  their  evils,  no  otherwise  than 
as  though  they  were  our  own. 

The  love  of  God.  Here  he  speaks  of  loving  the  brethren  ; 
why  then  does  he  mention  the  love  of  God  ?  even  because 
this  ])rinciple  is  to  be  held,  that  it  cannot  be  but  that  the 
love  of  God  will  generate  in  us  the  love  of  the  brethren.^ 
And  thus  God  tries  our  love  to  him,  when  he  bids  us  to  love 
men  from  a  regard  to  himself,  according  to  what  is  said  in 

'  "  The  love  of  God"  here  is  love  of  which  God  is  the  object,  that  is, 
love  to  God. — Ed. 


OHAP,  III.  19.  THE  FIRST  EPISTLE  OF  JOHN.  221 

Ps.  xvi.  2,  "  My  goodness  reaches  not  to  thee,  but  towards 
the  saints  who  are  on  the  earth  is  my  will  and  my  care." 

18.  Let  us  not  love  iti  word.  There  is  a  concession  in  this 
first  clause  ;  for  we  cannot  love  in  tongue  only  ;  but  as 
many  falsely  pretend  this,  the  Apostle  concedes,  according 
to  what  is  often  done,  the  name  of  the  thing  to  their  dissi- 
mulation, though,  in  the  second  clause,  he  reproves  their 
vanity,  when  he  denies  that  there  is  reality  except  in  the 
deed.  For  thus  ought  the  words  to  be  explained, — Let  us 
not  profess  by  the  tongue  that  we  love,  but  prove  it  by  the 
deed  ;  for  this  is  the  only  true  way  of  shewing  love.^ 

19.  And  hereby  we  know  that  we  19.  Et  in  hoc  cognoscinius  quod 
are  of  the  truth,  and  shall  assure  our  ex  veritate  sumus,  et  coram  ipso  per- 
hearts  before  him.  suadebimus  corda  nostra. 

20.  For  if  our  heart  condemn  us,  20.  Quod  si  accuset  nos  cor  nos- 
God  is  greater  than  our  heart,  and  trum,  certe  major  est  Deus  corde 
knoweth  all  things.  nostro  et  novit  omnia. 

21.  Beloved,  if  our  heart  condemn  21.  Dilecti,  si  cor  nostrum  non 
us  not,  then  have  we  confidence  to-  accuset,  fiduciam  habenms  erga 
ward  God.  Deum: 

22.  And  whatsoever  we  ask,  we  22.  Et  siquid  petierimus,  accipi- 
receive  of  him,  because  we  keep  his  mus  ab  eo,  quia  prsecepta  ejus  ser- 
commandmonts,  and  do  those  things  vamus,  et  qu?e  coram  eo  placent  fa- 
that  are  pleasing  in  his  sight.  cimus. 

19.  And  hereby  we  hiow,  or,  by  this  we  know.  The  word 
t7^utk,  he  takes  now  in  a  diiferent  sense  ;  but  there  is  a  strik- 
ing similarity  in  the  words, — If  we,  in  truth,  love  our  neigh- 
bours, we  have  an  evidence  that  we  are  born  of  God,  who  is 
truth,  or  that  the  truth  of  God  dwells  in  us.  But  we  must 
ever  remember,  that  we  have  not  from  love  the  knowledge 
which  the  Apostle  mentions,  as  though  we  were  to  seek  from 
it  the  certainty  of  salvation.     And  doubtless  we  know  not 

'  Beza  and  others  regard  "  only,"  or  "  merely,"  as  understood  in  the 
first  clause,  according  to  a  mode  of  speaking  which  often  occurs  in  Scrip- 
ture, as  "  Labour  not,"  &c.,  (John  vi.  27.) 

'•■  My  dear  children,  let  us  love,  not  only  by  word,  or  with  the  tongue, 

but  by  work  and  in  truth." 
That  is,  let  us  not  love  only  by  making  in  words  fair  promises,  or  by  ex- 
pressing sympathy  with  the  tongue,  but  by  giving  efifect  to  our  sympathy 
by  works,  and  by  making  our  word  true,  by  fullilhng  it.  Here  we  find  the 
same  arrangement  as  in  many  other  instances  ;  the  "  word"  has  its  corre- 
spondence in  "  truth  ;"  and  "  tongue"  in  "  work." 

It  is  justly  observed  by  Macknit/ht,  that  "  the  Apostle  cannot  be  sup- 
posed to  forbid  our  using  atFectionate  speeches  to  our  brethren  in  distress 
But  he  forbiddeth  us  to  content  ourselves  with  these." — Ed. 


222  COMMENTARIES  ON  CHAP.  III.  20. 

otherwise  that  we  are  the  children  of  God,  than  as  he  seals 
his  free  adoption  on  our  hearts  by  his  own  Spirit,  and  as  we 
receive  by  faith  the  sure  pledge  of  it  offered  in  Christ.  Then 
love  is  accessory  or  an  inferior  aid,  a  prop  to  our  faith,  not 
a  foundation  on  which  it  rests. 

Why  then  does  the  Apostle  say,  We  shall  assure  our  hearts 
be/ore  God  ?  He  reminds  us  in  tliese  words,  that  faith  does 
not  exist  without  a  good  conscience;  not  that  assurance  arises 
from  it  or  depends  on  it,  but  that  then  only  we  are  really 
and  not  falsely  assured  of  our  union  with  God,  when  by  the 
efficacy  of  his  Holy  Spirit  he  manifests  himself  in  our  love. 
For  it  is  ever  meet  and  proper  to  consider  what  the  Apostle 
handles;  for  as  he  condemns  a  feigned  and  false  piofession 
of  faith,  he  says  that  a  genuine  assurance  before  God  we 
cannot  have,  except  his  Spirit  produces  in  us  the  fruit  of 
love.  Nevertheless,  though  a  good  conscience  cannot  be 
separated  from  faith,  yet  no  one  should  hence  conclude  that 
we  must  look  to  our  works  in  order  that  our  assurance  may 
be  certain. 

20.  For  if  our  heart  condemn  us.  He  proves,  on  the  other 
hand,  that  they  in  vain  possess  the  name  and  appearance  of 
Christians,  who  have  not  the  testimony  of  a  good  conscience. 
For  if  any  one  is  conscious  of  guilt,  and  is  condemned  b}^  his 
own  heart,  much  less  can  he  escape  the  judgment  of  God. 
It  hence  follows,  that  faith  is  subverted  by  the  disquiet  of 
an  evil  conscience. 

He  says,  that  God  is  greater  than  our  heart,  with  reference 
to  judgment,  that  is,  because  he  sees  much  more  keenly  than 
we  do,  and  searches  more  minutely  and  judges  more  severely. 
For  this  reason,  Paul  says,  that  though  he  was  not  conscious 
of  wrong  himself,  yet  he  was  not  therefore  justified,  (1.  Cor. 
iv.  4  ;)  for  he  knew  that  however  carefully  attentive  he  was 
to  his  office,  he  erred  in  many  things,  and  through  inadvert- 
ence was  ignorant  of  mistakes  which  God  perceived.  What 
then  the  Apostle  means  is,  that  he  who  is  harassed  and  con- 
demned by  his  own  conscience,  cannot  escape  the  judgment 
of  God. 

To  the  same  purpose  is  what  immediately  follows,  that  God 
knoweth  or  seeth  all  things.     For  liow  can  those  things  be 


CHAP.  III.  21.  THE  FIRST  EPISTLE  OF  JOHN.  223 

hid  from  him  wliicli  we,  who  in  comparison  with  him  are 
dull  and  blind,  are  constrained  to  see  ?  Then  take  this  ex- 
planation, "  Since  God  sees  all  things,  he  is  far  superior  to 
our  hearts."  For  to  render  a  copulative  as  a  causal  particle 
is  no  new  thing.  The  meaning  is  now  clear,  that  since  the 
knowledge  of  God  penetrates  deeper  than  the  percejDtions 
of  our  conscience,  no  one  can  stand  before  him  except  the 
integrity  of  his  conscience  sustains  him. 

But  here  a  question  may  be  raised.  It  is  certain  that  the 
reprobate  are  sometimes  sunk  by  Satan  into  such  stujjor, 
that  they  are  no  longer  conscious  of  their  own  evils,  and 
without  alarm  or  fear,  as  Paul  says,  rush  headlong  into  per- 
dition ;  it  is  also  certain,  that  hypocrites  usually  flatter  them- 
selves, and  proudly  disregard  the  judgment  of  God,  for,  being 
inebriated  by  a  false  conceit  as  to  their  own  righteousness, 
they  feel  no  convictions  of  sin.  Tlie  answer  to  these  things 
is  not  difKcult ;  hypocrites  are  deceived  because  they  shun 
the  light ;  and  the  reprobate  feel  nothing,  because  they  have 
departed  from  God ;  and,  indeed,  there  is  no  security  for  an 
evil  conscience  but  in  hiding-places. 

But  the  Apostle  speaks  here  of  consciences  which  God 
draws  forth  to  the  light,  forces  to  his  tribunal,  and  fills  with 
an  apprehension  of  his  judgment.  Yet  it  is  at  the  same 
time  generally  true,  that  we  cannot  have  a  calm  peace  ex- 
cept that  which  God's  Sjiirit  gives  to  purified  hearts  ;  for 
those  who,  as  we  have  said,  are  stupified,  often  feel  secret 
compunctions,  and  torment  themselves  in  their  lethargy. 

21 .  If  our  heart  condemn  us  not.  I  have  already  explained 
that  this  refers  not  to  hypocrites  nor  to  the  gross  despisers 
of  God.  For  how  much  soever  the  reprobate  may  approve 
of  their  own  lives,  yet  the  Lord,  as  Solomon  says,  weigheth 
their  hearts.  (Pro v.  xvi.  2.)  This  balance  of  God,  by  which 
he  tries  men,  is  such,  that  no  one  can  boast  that  he  has  a 
clean  heart.  The  meaning,  then,  of  the  Apostle's  words  is, 
that  then  only  we  come  in  calm  confidence  into  God's  j^re- 
sence,  when  we  bring  with  us  the  testimony  of  a  heart  con- 
scious of  what  is  light  and  honest.  That  saying  of  Paul  is 
indeed  true,  that  by  faith,  which  relies  on  the  grace  of  Christ, 
an  access  to  God  with  confidence  is  opened  to  us,  (Eph.  iii. 


224  COMMENTARIES  ON  CHAP.  III.  22. 

1 2 ;)  and  also,  tliat  peace  is  given  u-  by  faith,  that  our  con- 
sciencLS  may  stand  peaceably  before  God.  (Rom.  v.  ].)  But 
there  is  not  much  diiference  between  these  sentences  ;  for 
Paul  shews  the  cause  of  confidence,  but  John  mentions  only 
an  inseparable  addition,  which  necessarily  adheres  to  it, 
though  it  be  not  the  cause. 

Here,  however,  arises  a  greater  difficulty,  which  seems  to 
leave  no  confidence  in  the  whole  world  ;  for  who  can  be  found 
whose  heart  reproves  him  in  uotlnng?  To  this  I  answer, 
that  the  godly  are  thus  reproved,  that  they  may  at  the  same 
time  be  absolved.  For  it  is  indeed  necessary  that  they 
should  be  seriously  troubled  inwardly  for  their  sins,  that 
terror  may  lead  them  to  humility  and  to  a  hatred  of  them- 
selves ;  but  they  presently  flee  to  the  sacrifice  of  Christ, 
where  they  have  sure  peace.  Yet  the  Apostle  says,  in  an- 
other sense,  that  they  are  not  condemned,  because  however 
deficient  they  may  confess  themselves  to  be  in  many  things, 
they  are  still  relieved  by  this  testimony  of  conscience,  that 
they  truly  and  from  the  heart  fear  God  and  desire  to  submit 
to  his  righteousness.  All  who  possess  this  godly  feeling, 
and  at  the  same  time  know  that  all  their  endeavours,  how 
much  soever  they  come  short  of  perfection,  yet  please  God, 
are  justly  said  to  have  a  calm  or  a  peaceful  heart,  because 
there  is  no  inward  compunction  to  disturb  their  calm  cheer- 
fulness. 

22.  And  wJtatsoever  we  ask.  These  two  things  are  con- 
nected, confidence  and  prayer.  As  before  he  shewed  that 
an  evil  conscience  is  inconsistent  with  confidence,  so  now  he 
declares  that  none  can  really  pray  to  God  but  those  who 
with  a  pure  heart  fear  and  rightly  worship  him.  The  latter 
follows  from  the  former.  It  is  a  general  truth  taught  in 
Scripture,  that  the  ungodly  are  not  heard  by  God,  but  that 
on  the  contrary,  their  sacrifices  and  prayers  are  an  abomina- 
tion to  him.  Hence  the  door  is  here  closed  up  against 
hypocrites,  lest  they  should  in  contempt  of  him  rush  into 
his  presence. 

He  does  not  yet  mean  that  a  good  conscience  must  be 
brought,  as  though  it  obtained  favour  to  our  prayers.  Woe 
to  us  if  we  look  on  works,  which  have  nothing  in  them  but 


CHAP.  III.  23.  THE  FIRST  EPISTLE  OF  JOHN.  225 

what  is  a  cause  of  fearand  trembling.  The  faithful,  then, 
cannot  otherwise  come  to  GocFs  tribunal  than  by  relying  on 
Christ  the  Mediator.  But  as  the  love  of  God  is  ever  con- 
nected with  faith,  the  Apostle,  in  order  that  he  might  the 
more  severely  reprove  hypocrites,  deprives  them  of  that 
singular  privilege  with  which  God  favours  his  own  children; 
that  is,  lest  they  should  think  that  their  prayers  have  an 
access  to  God. 

By  saying,  because  we  heep  his  commandments,  he  means 
not  that  confidence  in  prayer  is  founded  on  our  works  ;  but 
he  teaches  this  only,  that  true  religion  and  the  sincere 
worship  of  God  cannot  be  separated  from  faith.  Nor  ought 
it  to  appear  strange  that  he  uses  a  causal  particle,  though 
he  does  not  speak  of  a  cause  ;  for  an  inseparable  addition 
is  sometimes  mentioned  as  a  cause :  as  when  one  says.  Be- 
cause the  sun  shines  over  us  at  mid-day,  there  is  more 
heat  ;  but  it  does  not  follow  that  heat  comes  from  light. 

23.  And  this  is   his   command-         23.  Et  hoc  est  pra?ceptum  ejus, 
ment,  That  we  should  believe  on  the  ut  credamus  nomini  Filii  ejus  Jesu 
name  of  his  Son  Jesus  Christ,  and  Christi,  et   nos  diliganuis  invicem, 
love  one  another,  as  he  gave  us  com-  sicuti  jirfeceptum  dedit  nobis, 
mandment. 

24.  And  he  that  keepeth  his  com-         24.  Qui  servat  prtecepta  ejus,  in 
mandment  dwclleth  in  him,  and  he  ipso  manet,  et  ipse  in  eo ;  atque  in 
in  him  :   and  hereby  we  know  that  hoc    cognoscimus    quod    manet    in 
he  abideth  in  us,  by  the  Spirit  which  nobis,  ex  Spiritu  quern  nobis  dedit. 
lie  hath  given  us. 

23.  And  this  is  his  commandment.  He  again  accommo- 
dates a  general  truth  to  his  OAvn  purpose.  The  meaning- 
is,  that  such  is  the  discord  between  us  and  God,  that  we  are 
kept  off  from  an  access  to  him,  except  we  are  united  by  love 
to  one  another.  At  the  same  time  he  does  not  here  com- 
mend love  alone,  as  before,  but  joins  it  as  the  companion  and 
attendant  of  faith. 

The  Sophists  by  their  glosses  distort  these  words,  as 
though  liberty  to  pray  were  obtained  by  us,  partly  by  faith 
and  partly  by  works.  As  John  requires  us  to  keep  God's 
commandments  that  we  may  pray  aright,  and  afterwards 
teaches  us  that  this  keeping  refers  to  faith  and  love,  they 
conclude,  that  from  these  two  things  ought  we  to  derive 
confidence  in  prayer.      But  I   have  already  several  times 

p 


226  COMMENTARIES  ON  CHAP.  III.  24, 

reminded  you,  that  the  suhject  here  is  not  how  or  by  what 
means  men  may  prepare  themselves  so  that  they  may  have 
confidence  to  pray  to  God,  for  he  speaks  not  here  of  the 
cause  of  tliis  or  of  any  worthiness.  John  only  shews,  that 
God  favours  none  with  the  honour  and  privilege  of  inter- 
course with  himself  but  his  own  children,  even  those  who 
have  been  regenerated  by  his  Spirit.  The  import,  then,  of 
what  is  said  is,  Where  the  fear  and  love  of  God  do  not  pre- 
vail, it  cannot  be  that  God  will  hear  prayer. 

But  if  it  be  our  purpose  to  obey  his  commandments,  let 
us  see  what  he  commands.  He  does  not,  however,  separate 
faith  from  love  ;  but  he  requires  both  together  from  us. 
And  this  is  the  reason  why  he  uses  the  word  commandment 
in  the  singular  number. 

But  this  is  a  remarkable  passage  ;  for  he  defines  briefly 
as  well  as  lucidly  in  what  the  whole  perfection  of  a  holy 
life  consists.  There  is  then  no  reason  tliat  we  should 
allege  any  difficulty,  since  God  does  by  no  means  lead  us 
about  through  long  labyrinths,  but  simply  and  shortly  sets 
before  us  what  is  right  and  what  he  approves.  Besides,  in 
this  brevity  there  is  no  obscurity,  for  he  shews  to  us  clearly 
the  beginning  and  the  end  of  a  life  rightly  foi'med.  But 
that  a  mention  is  here  only  made  of  brotherly  love,  while 
the  love  of  God  is  omitted,  the  reason  is,  as  we  have  else- 
where said,  that  as  brotherly  love  flows  from  the  love  of 
God,  so  it  is  a  sure  and  real  evidence  of  it. 

On  the  name  of  his  Son.  Tlie  name  refers  to  preaching  ; 
and  this  connexion  deserves  to  be  noticed,  for  few  under- 
stand what  it  is  to  believe  on  Christ ;  but  from  this  mode 
of  speaking,  we  may  easily  conclude  that  the  only  right 
faith  is  that  which  embraces  Christ  as  he  is  set  forth  in  the 
Gospel.  Hence  also  it  is,  that  there  is  no  faith  without 
teaching,  as  Paul  also  shews  to  us  in  Rom.  x.  14.  "We  must 
at  the  same  time  observe,  that  the  Apostle  includes  faith  in 
the  knowledge  of  Christ  ;  for  lie  is  the  living  image  of  the 
Father,  and  in  liim  are  laid  up  all  the  treasures  of  wisdom 
and  knowledge.  As  soon,  then,  as  we  turn  aside  from  him, 
we  cannot  do  anything  else  but  wander  in  error. 

24.  And  he  that  keepeth  his  commandments.     He  con- 


CHAP.  III.  24.  THE  FIRST  EPISTLE  OF  JOHN.  227 

firms  what  I  liave  already  stated,  that  the  union  we  have 
with  God  is  evident  when  we  entertain  mutual  love  :  not 
that  our  union  begins  thereby,  but  that  it  cannot  be  fruit- 
less or  witliout  effect  whenever  it  begins  to  exist.  And  he 
proves  this  bj  adding-  a  reason,  because  God  does  not 
abide  in  us,  excejit  his  Spirit  dwells  in  us.  But  wherever 
the  Spirit  is,  he  necessarily  manifests  his  power  and  effi- 
ciency. We  hence  readily  conclude,  that  none  abide  in  God 
and  are  united  to  him,  but  tliose  who  keep  his  command- 
ments. 

When,  therefore,  he  sa^'s,  and  hij  this  we  knoiu,  the  copula- 
tive, and,  as  a  reason  is  here  given,  is  to  be  rendered,  "for," 
or,  "  because.'"  But  the  character  of  the  present  reason 
ought  to  be  considered  ;  for  though  the  sentence  in  words 
agrees  with  that  of  Paul,  when  he  says  that  the  Spirit 
testifies  to  our  hearts  that  we  are  the  children  of  God,  and 
that  we  through  him  cry  to  God,  Abba,  Father,  yet  there  is 
some  diflference  in  the  sense  ;  for  Paul  speaks  of  the  cer- 
tainty of  gratuitous  adoption,  which  the  Spirit  of  God  seals 
on  our  hearts  ;  but  John  here  regards  the  effects  which  the 
Spirit  produces  while  dwelling  in  us,  as  Paul  himself  does, 
wlien  he  says,  that  those  are  God's  children  who  are  led  by 
the  Spirit  of  God  ;  for  there  also  he  is  speaking  of  the 
mortification  of  the  flesh  and  newness  of  life. 

The  sum  of  what  is  said  is,  that  it  hence  appears  that  we 
are  God's  children,  that  is,  when  his  Spirit  rules  and  governs 
our  life.  John  at  the  same  time  teaches  us,  that  whatever 
good  works  are  done  by  us,  proceed  from  the  grace  of  the 
Spirit,  and  that  the  Spirit  is  not  obtained  by  our  righte- 
ousness, but  is  freely  given  to  us. 


CHAPTER  IV. 

1.  Beloved,  believe  not  every  1.  Dilecti,  ne  omni  spiritui  creda- 
spirit,  but  try  tbe  spirits  whether  tis,  sed  probate  spiritus,  an  ex  Deo 
they  are  of  God ;  because  many  sint ;  quia  multi  pseudoprophette 
false  prophets  are  gone  out  into  the  exierunt  in  mundum. 

world. 

2.  Hereby  know  ye  the  Spirit  of  2.  In  hoc  cngnoscite  Spirituni 
God :    Every  spirit  that  confesseth  l.^ei ;    onmis  spiritus  qui  confitetur 


228  COMMENTAEIES  ON  CHAP.  IV.  1. 

that  Jesus  Christ  is  come  in  the  flesh  Jesiim    Christum  in  carne  venisse, 

is  of  God  :  ex  Deo  est : 

3.  And  every  spirit  that  confess-         3.   Et  omnis  spiritus  qui  non  con- 

eth  not  that  Jesus  Christ  is  come  in  fitetur  Jesnm  Christum  in  carne  vc- 

the  tiesh  is  not  of  God :  and  this  is  nisse,  ex  Deo  non  est ;    et  hie  est 

that  spivit  of  antichrist,  whereof  ye  antichristus,  de  quo  audiistis  quud 

have  heard  that  it  should  come  ;  and  vcnturus  sit ;  et  nunc  jam  in  mundo 

even  now  ah-eady  is  it  in  the  workl.  est. 

He  returns  to  his  former  doctrine,  wliich  lie  had  touclied 
upon  in  the  second  chapter  ;  for  many  (as  it  is  usual  in  new- 
things)  abused  the  name  of  Christ  for  the  purpose  of  serving 
their  own  errors.  Some  made  a  half  profession  of  Christ; 
and  when  they  obtained  a  place  among  his  friends,  they  had 
more  opportunity  to  injure  his  cause.  Satan  took  occasion 
to  disturb  the  Church,  especially  through  Christ  himself ; 
for  he  is  the  stone  of  offence,  against  whom  all  necessarily 
stumble  who  keep  not  on  the  right  w^ay,  as  shewn  to  us  by 
God. 

But  what  the  Apostle  says  consists  of  three  parts.  He 
first  shews  an  evil  dangerous  to  the  faithful ;  and  therefore 
he  exhorts  them  to  bewaie.  He  j^rescribes  how  they  were 
to  beware,  that  is,  by  making  a  distinction  between  the 
spirits  ;  and  this  is  the  second  part.  In  the  third  place,  he 
points  out  a  particular  error,  the  most  dangerous  to  them : 
he  therefore  forbids  them  to  hear  those  who  denied  that  the 
Son  of  God  appeared  in  the  flesli.  We  shall  now  consider 
each  in  order. 

But  though  in  the  passage  this  reason  is  added,  that  many 
false  prophets  had  gone  forth  into  the  world,  yet  it  is  con- 
venient to  begin  with  it.  The  announcement  contains  a 
useful  admonition  ;  for  if  Satan  had  then  already  seduced  I 
many,  wdio  under  the  name  of  Christ  scattered  their  im- 
postures, similar  instances  at  this  day  ought  not  to  terrify 
us.  For  it  is  the  case  perpetually  with  the  Gospel,  that 
Satan  attempts  to  pollute  and  corrupt  its  purity  by  variety 
of  errors.  This  our  age  has  brought  forth  some  horrible 
and  monstrous  sects  ;  and  for  this  reason  many  stand 
amazed ;  and  not  knowing  where  to  turn,  they  cast  aside 
every  care  for  religion  ;  for  they  find  no  more  summary  way  ^ 
for  extricating  themselves  from  the  danger  of  errors.      They 


CHAP.  IV.  1.  THE  FIRST  EPISTLE  OF  JOHN.  229 

thus,  indeed,  act  most  foolishly ;  for  by  shunning  the  light 
of  truth,  they  cast  themselves  into  the  darkness  of  errors. 
Let,  therefore,  this  fact  remain  fixed  in  our  minds,  that  from 
the  time  the  Gospel  began  to  be  preached,  false  propliets 
immediately  appeared ;  and  tliis  fact  will  fortify  us  against 
such  ofi^ences. 

The  antiquity  of  errors  keeps  many,  as  it  were,  fast  bound, 
so  that  they  dare  not  emerge  from  them.  But  John  points 
out  here  an  intestine  evil  which  was  then  in  the  Church. 
Now,  if  there  were  impostors  mixed  then  with  the  Apostles 
and  other  faithful  teachers,  what  wonder  is  it,  that  the  doc- 
trine of  the  Gospel  has  been  long  ago  suppressed,  and  that 
many  corruptions  liave  prevailed  in  the  world  ?  There  is, 
then,  no  reason  why  antiquity  should  hinder  us  to  exercise 
our  liberty  in  distinguishing  between  truth  and  falsehood. 

1.  Believe  not  every  spirit.  When  the  Church  is  disturbed 
by  discords  and  contentions,  many,  as  it  has  been  said,  being 
frightened,  depart  from  the  Gospel  But  the  Spirit  pre- 
scribes to  us  a  far  different  remedy,  that  is,  that  the  faitliful 
should  not  receive  any  doctrine  tlioughtlessly  and  without 
discrimination.  We  ought,  then,  to  take  heed  lest,  being 
offended  at  the  variety  of  opinions,  we  should  discard 
teachers,  and,  together  with  them,  the  word  of  God.  But 
this  precaution  is  sufficient,  that  all  are  not  to  be  heard  in- 
discriminately. 

The  word  spirit  I  take  metonymically,  as  signifying  him 
who  boasts  that  he  is  endowed  with  the  gift  of  the  Spirit  to 
perform  his  office  as  a  prophet.  For  as  it  was  not  permitted 
to  any  one  to  speak  in  his  own  name,  nor  was  credit  given 
to  speakers  but  as  far  as  they  were  the  organs  of  the  Holy 
Spirit,  in  order  that  prophets  might  have  more  authority, 
God  honoured  them  with  this  name,  as  though  he  had  sepa- 
rated them  from  mankind  in  general.  Those,  then,  were 
called  spirits,  who,  giving  only  a  language  to  the  oracles  of 
the  Holy  Spirit,  in  a  manner  represented  him.  Tliey  brought 
nothing  of  their  own,  nor  came  they  forth  in  their  own  name 
But  the  design  of  this  honourable  title  was,  that  God's  word 
should  not  lose  the  respect  due  to  it  through  the  humble 
condition  of  the  minister.     For  God  would  have  his  word  to 


230  COMMENTARIES  ON  CHAP.  IV.  1. 

be  always  received  from  the  mouth  of  man  no  otherwise  than 
if  he  himself  liad  appeared  from  heaven. 

Here  Satan  interposed,  and  having-  sent  false  teachers  to 
adulterate  God's  word,  he  gave  them  also  this  name,  that 
they  might  more  easily  deceive.  Thus  false  prophets  have 
always  been  wont  superciliously  and  boldly  to  claim  for  them- 
selves whatever  honour  God  had  bestowed  on  his  own  ser- 
vants. But  the  Apostle  designedly  made  use  of  this  name, 
lest  they  who  falsely  pretend  God's  name  should  deceive 
us  by  their  masks,  as  we  see  at  this  day ;  for  many  are  so 
dazzled  by  the  mere  name  of  a  Church,  that  they  prefer,  to 
their  eternal  ruin,  to  cleave  to  tlie  Pope,  than  to  deny  him 
the  least  part  of  his  authority. 

We  ought,  therefore,  to  notice  this  concession :  for  the 
Apostle  might  have  said  that  every  sort  of  men  ought  not  to 
be  believed ;  but  as  false  teachers  claimed  the  Spirit,  so  he 
left  them  to  do  so,  having  at  the  same  time  reminded  them 
that  their  claim  was  frivolous  and  nugatory,  except  they 
really  exhibited  what  they  professed,  and  that  those  were 
foolish  who,  being  astonished  at  the  very  sound  of  so 
honourable  a  name,  dared  not  to  make  any  inquiry  on  the 
subject. 

Try  the  spirits.  As  all  were  not  true  propliets,  the 
Apostle  here  declares  that  they  ought  to  have  been  ex- 
amined and  tried.  And  he  addresses  not  only  the  wliole 
Church,  but  also  every  one  of  the  faithful. 

But  it  may  be  asked,  whence  have  we  this  discernment  ? 
The}'-  who  answer,  that  the  word  of  God  is  the  rule  by  which 
everything  that  men  bring  forward  ought  to  be  tried,  say 
something,  but  not  the  whole.  I  grant  that  doctrines  ought 
to  be  tested  b}^  God's  word  ;  but  except  the  Spirit  of  wisdom 
be  present,  to  have  God's  word  in  our  hands  will  avail  little 
or  nothing,  for  its  meaning  will  not  appear  to  us  ;  as,  for 
instance,  gold  is  tried  b}'  fire  or  touchstone,  but  it  can  only 
be  done  by  those  who  understand  the  art  ;  for  neither  the 
touchstone  nor  the  fire  can  be  of  any  use  to  the  unskilful. 
That  we  may  then  be  fit  judges,  we  must  necessarily  be  en- 
dowed with  and  directed  by  the  Spirit  of  discernment.  But 
as  the  Apostle  would  have  commanded  this  in  vain,  were 


CHAP.  IV.  I.  THE  FIRST  EPISTLE  OF  JOHN.  231 

there  no  power  of  judging  supplied,  we  may  with  certainty 
conclude,  that  the  godly  shall  never  be  left  destitute  of  the 
Spirit  of  wisdom  as  to  what  is  necessary,  provided  they  ask 
for  him  of  the  Lord,  But  the  Spirit  will  only  thus  guide 
us  to  a  right  discrimination,  when  we  render  all  our 
thoughts  subject  to  God's  word  ;  for  it  is,  as  it  has  been 
said,  like  the  touchstone,  yea,  it  ought  to  be  deemed  most 
necessary  to  us  ;  for  that  alone  is  true  doctrine  which  is 
drawn  from  it. 

But  here  a  difficult  question  arises  :  If  every  one  has  the 
right  and  the  liberty  to  judge,  nothing  can  be  settled  as 
certain,  but  on  the  contrary  the  whole  of  religion  will  be 
uncertain.  To  this  I  answer,  that  there  is  a  twofold  trial  of 
doctrine,  private  and  public.  The  private  trial  is  that  by 
which  every  one  settles  his  own  faith,  when  he  wholly  ac- 
quiesces in  that  doctrine  which  he  knows  has  come  from 
God  ;  for  consciences  will  never  find  a  safe  and  tranquil  port 
otherwise  than  in  God.  Public  trial  refers  to  the  common 
consent  and  polity  of  the  Church  ;  for  as  there  is  danger  lest 
fanatics  should  rise  up,  who  may  presumptuously  boast  that 
they  are  endued  with  the  Spirit  of  God,  it  is  a  necessary 
remedy,  that  the  faithful  meet  together  and  seek  a  way  by 
which  they  may  agree  in  a  holy  and  godly  manner.  But  as 
the  old  proverb  is  too  true,  "  So  many  heads,  so  many  opi- 
nions,'" it  is  doubtless  a  singular  work  of  God,  when  he 
subdues  our  perverseness  and  makes  us  to  think  the  same 
thing,  and  to  agree  in  a  holy  unity  of  faith. 

But  what  Papists  under  this  pretence  hold,  that  whatever 
has  been  decreed  in  councils  is  to  be  deemed  as  certain 
oracles,  because  the  Church  has  once  proved  them  to  be  from 
God,  is  extremely  frivolous.  For  tliough  it  be  the  ordinary 
way  of  seeking  consent,  to  gather  a  godly  and  holy  council, 
when  controversies  may  be  determined  according  to  God's 
word  ;  yet  God  has  never  bound  himself  to  the  decrees  of 
any  council.  Nor  does  it  necessarily  follow,  that  as  soon  as 
a  hundred  bishops  or  more  meet  together  in  any  place,  they 
have  duly  called  on  God  and  inquired  at  his  mouth  what  is 
true  ;  nay,  nothing  is  more  clear  that  they  have  often  de- 
parted from  the  pure  word  of  God.     Then  in  this  case  also 


232  COMMENTARIES  ON  CHAP.  IV.  2. 

the  trial  which  the  Apostle  prescribes  ought  to  take  place, 
so  that  the  spirits  may  be  proved. 

2.  Hereby,  or  by  this,  knoio  ye.  He  lays  down  a  special 
mark  by  which  they  might  more  easily  distinguish  between 
true  and  false  prophets.  Yet  he  only  repeats  here  what  we 
have  met  with  before,  that  as  Christ  is  the  object  at  which 
faith  aims,  so  he  is  the  stone  at  which  all  heretics  stumble. 
As  long  then  as  we  abide  in  Christ,  there  is  safety  ;  but 
when  we  depart  from  him,  faith  is  lost,  and  all  truth  is  ren- 
dered void.^ 

But  let  us  consider  wdiat  this  confession  includes  ;  for 
when  the  Apostle  says  that  Christ  came,  we  hence  conclude 
that  he  was  before  with  the  Father ;  by  which  his  eternal 
divinity  is  proved.  By  saying  that  he  came  in  the  flesh,  he 
means  that  by  putting  on  flesh,  he  became  a  real  man,  of 
the  same  nature  w^th  us,  that  he  might  become  our  brother, 
except  that  he  was  free  from  every  sin  and  corruption.  And 
lastly,  by  saying  that  he  came,  the  cause  of  his  coming- 
must  be  noticed,  for  he  w\as  not  sent  by  the  Father  for  no- 
thing. Hence  on  this  depend  the  office  and  merits  of 
Christ. 

As,  then,  the  ancient  heretics  departed  from  the  faith,  in 
one  instance,  by  denying  the  divine,  and  in  another  by  de- 
nying the  human  nature  of  Christ  ;  so  do  the  Papists  at  this 
day  :  though  they  confess  Christ  to  be  God  and  man,  yet 
they  by  no  means  retain  the  confession  which  the  Apostle 
requires,  because  they  rob  Christ  of  his  own  merit  ;  for  where 
free-will,  merits  of  works,  fictitious  modes  of  worship,  satis- 
factions, the  advocacy  of  saints,  are  set  up,  how  very  little 
remains  for  Christ ! 

1  It  appears  that  by  "  spirit"  throughout  this  passage,  we  are  to  under- 
stand a  teacher  claiming,  rightly  or  falsely,  to  be  influenced  by  God's  Spirit. 
Nor  would  it  be  improper,  but  suitable  to  the  context,  to  consider  "  the 
spirit  of  God"  in  this  verse  as  meaning  a  teacher  guided  by  God.  The 
meaning  of  the  passage  might  be  thus  expressed, — 

2.  "  By  this  know  ye  the  teacher  of  God ;  every  teacher  who  con- 
fesses Jesus  Christ  as  having  come  in  the  flesh,  is  from  God ;  and 

3.  every  teacher  who  does  not  confess  Jesus  Christ  as  having  come  in 
the  flesh,  is  not  from  God ;  and  this  is  the  teacher  of  Antichrist, 
(or,  the  Antichristian  teacher,)  of  Avhom.ye  have  heard  that  he  is 
coming,  and  he  is  now  akeady  in  the  Morld." — Ed. 


CHAP.  IV.  4.  THE  FIRST  EPISTLE  OF  JOHN.  233 

The  Apostle  then  meant  this,  that  since  the  knowledge  of 
Christ  includes  the  sum  and  substance  of  the  doctrine  re- 
specting true  religion,  our  eyes  ought  to  be  directed  to  and 
fixed  on  that,  so  that  we  may  not  be  deceived.  And  doubt- 
less Christ  is  the  end  of  the  law  and  the  prophets  ;  nor  do 
we  learn  anything  else  from  the  gospel  but  his  power  and 
grace. 

3.  And  this  is  that  sjnrit  of  Antichrist.  The  Apostle 
added  this,  to  render  more  detestable  the  impostures  which 
lead  us  aw^ay  from  Christ.  We  have  already  said  that  the 
doctrine  respecting  the  kingdom  of  Antichrist  was  well 
known  ;  so  that  the  faithful  had  been  warned  as  to  the 
future  scattering  of  the  Church,  in  order  that  they  might 
exercise  vigilance.  Justly  then  did  they  dread  the  name  as 
something  base  and  ominous.  The  Apostle  says  now,  that 
all  those  who  depreciated  Christ  were  members  of  that 
kingdom. 

And  he  says  that  the  spirit  of  antichrist  would  come,  and 
that  it  was  already  in  the  world,  but  in  a  different  sense. 
He  means  that  it  was  already  in  the  world,  because  it  car- 
ried on  in  secret  its  iniquity.  As,  however,  the  truth  of  God 
had  not  as  yet  been  subverted  by  false  and  spurious  dogmas, 
as  superstition  had  not  as  yet  prevailed  in  corrupting  the 
worship  of  God,  as  the  world  had  not  as  yet  perfidiously  de- 
parted from  Christ,  as  tyranny,  opposed  to  the  kingdom  of 
Christ,  had  not  as  yet  openly  exalted  itself,  he  therefore 
says,  that  it  ivould  come. 

4.  Ye  are  of  God,  little  children,  4.  Vos  ex  Deo  estis,  filioli,  et  vi- 
and have  overcome  them  ;  because  cisfis  eos  ;  quia  major  est  qui  est  in 
greater  is  he  that  is  in  you,  than  he     vobis,  ciuam  qui  in  mundo. 

that  is  in  the  world. 

5.  They  are  of  the  world;  there-  5.  Ipsi  ex  mundo  sunt;  propterea 
fore  speak  they  of  the  world,  and  the  ex  mundo  loqumitur,  et  mundus  eos 
world  heareth  them.  audit. 

6.  We  are  of  God:  he  that  know-  6.  Nos  ex  Deo  simius;  qui  novit 
eth  God  heareth  us ;  he  that  is  not  Deimi,  audit  nos ;  qui  non  est  ex 
of  God  heareth  not  us.  Hereby  Deo,  non  audit  nos :  in  hoc  cogno- 
know  we  the  spii-it  of  truth,  and  the  scimus  spiritum  veritatis  et  spiiitum 
spirit  of  error.  crroris. 

4.  Ye  are  of  God.  He  had  spoken  of  one  antichrist ;  he 
now  mentions  many.     But  the  many  were  the  false  prophets 


2oi  COMMENTARIES  ON  CHAP.  IV.  4. 

who  had  come  forth  before  the  head  appeared.^  But  the 
Apostle's  object  was  to  animate  the  faithful,  that  they  might 
courageously  and  boldly  resist  impostors,  for  alacrity  is 
weakened  when  the  issue  of  the  contest  is  doubtfuh  Be- 
sides, it  might  have  caused  the  good  to  fear,  when  they  saw 
that  hardly  the  kingdom  of  Christ  had  been  set  up,  when 
enemies  stood  ready  to  suppress  it.  Though  then  they 
must  contend,  yet  he  sa^^s  that  they  had  conquered,  be- 
cause they  would  have  a  successful  issue,  as  though  he  had 
said  that  they  were  already,  though  in  the  middle  of  the 
contest,  beyond  any  danger,  because  they  would  surely  be 
conquerors. 

But  this  truth  ought  to  be  farther  extended,  for  whatever 
contests  we  may  have  with  the  world  and  the  flesh,  a  certain 
victory  is  to  follow.  Hard  and  fierce  conflicts  indeed  await 
us,  and  some  continually  succeed  others ;  but  as  by  Christ's 
power  we  fight  and  are  furnished  with  God's  weapons,  we 
even  by  fighting  and  striving  become  conquerors.  As  to  the 
main  subject  of  this  passage,  it  is  a  great  consolation,  that 
with  whatever  wiles  Satan  may  assail  us,  we  shall  stand 
through  the  power  of  God. 

But  we  must  observe  the  reason  which  is  immediately 
added,  because  greater,  or  stronger,  is  he  who  is  in  you  than 
lie  who  is  in  the  world.  For  such  is  our  infirmity,  that  we 
succumb  before  we  engage  with  an  enemy,  for  we  are  so  im- 
mersed in  ignorance  that  we  are  open  to  all  kinds  of  falla- 
cies, and  Satan  is  wonderfully  artful  in  deceiving.  Were  we 
to  hold  out  for  one  day,  yet  a  doubt  may  creep  into  our 
minds  as  to  what  would  be  the  case  to-morrow ;  we  should 
thus  be  in  a  st^te  of  perpetual  anxiety.  Therefore  the 
Apostle  reminds  us  that  we  become  strong,  not  by  our  own 
power,  but  by  that  of  God.  He  hence  concludes,  that  we 
can  no  more  be  conquered  than  God  himself,  who  has  armed 
us  with  his  own  power  to  the  end  of  the  world.  But  in  this 
whole  spiritual  warfare  this  thought  ought  to  dwell  in  our 
hearts,  that  it  would  be  all  over  with  us  immediately  were 

1  When  it  is  said,  j'e  "  have  overcome  them,"  the  antecedent  to  "  them" 
is  no  doubt  "  the  ftilse  prophets"  in  the  first  verse.  It  is  usual  with  John 
to  refer  to  antecedents  at  some  distance.     See  ch.  iii.  16. — Ed. 


CHAP.  IV.  G.  THE  FIRST  EPISTLE  OF  JOHN.  235 

wc  to  fight  in  our  own  strength  ;  but  tliat  as  God  repels  our 
enemies  while  we  are  rejjosing,  victory  is  certain.^ 

5.  They  are  of  the  world.  It  is  no  small  consolation  that 
they  who  dare  to  assail  God  in  us,  have  only  the  world  to 
aid  and  help  them.  And  hy  the  world  the  Apostle  means 
that  portion  of  which  Satan  is  the  prince.  Another  conso- 
lation is  also  added,  when  he  says  that  the  world  embraces 
through  the  false  prophets  that  which  it  acknowledges  as  its 
own.^  We  see  what  great  propensity  to  vanity  and  false- 
hood there  is  in  men.  Hence  false  doctrines  easily  penetrate 
and  spread  far  ancl  wide.  The  Apostle  intimates  that  there 
is  no  reason  why  we  should  on  this  account  be  disturbed,  for 
it  is  nothing  new  or  unusual  that  the  world,  which  is  wholly 
fallacious,  should  readily  hearken  to  what  is  false, 

6.  We  are  of  Ood.  Though  this  really  applies  to  all  the 
godly,  yet  it  refers  properly  to  the  faitliful  ministers  of  the 
Gospel ;  for  the  Apostle,  through  the  confidence  imparted 
by  the  Spirit,  glories  here  that  he  and  his  fellow-ministers 
served  God  in  sincerity,  and  derived  from  him  whatever  they 
taught.  It  happens  that  false  prophets  boast  of  the  same 
thing,  for  it  is  their  custom  to  deceive  under  the  mask  of 
God ;  but  faithful  ministers  differ  much  from  them,  who  de- 
clare nothing  of  themselves  but  what  they  really  manifest  in 
their  conduct. 

We  ought,  however,  always  to  bear  in  mind  the  subject 
which  he  here  handles  ;  small  was  the  number  of  the  godl}^ 

>  "  The  world"  is  in  this  verse  identified  with  "  the  false  prophets  ;"  true 
Christians  hivd  overcome  these  for  this  reason,  because  greater  was  he  that 
was  in  them  than  he  that  was  in  the  world,  that  is,  in  the  unbelieving  and 
ungodly,  of  whom  the  false  prophets  formed  a  part.  Hence  it  follows, 
"  They  are  of  the  world,"  that  is,  they  are  of  the  number  of  those  who  are 
ungodly  and  wricked,  who  make  up  the  kingdcmi  of  darkness. — Ed. 

'  The  clause,  "  therefore  speak  they  of  the  world,"  is  hardly  a  true  ren- 
dering, for  £x  never  means  '•  of,"  in  the  sense  of  "  concerning."  Mackniglit 
ren<lers  it  "  from."  Grotius  paraphrases  the  sentence  thus,  "  They  preaclx 
things  agreeable  to  the  dispositions  of  the  world:"  and  Doddrir/,je  thus, 
"  Tliey  speak  as  of  the  world,  as  taking  their  instructions  from  it."  But 
««,  like  ex  in  Latin,  means  sometimes  "  according  to,"  as  in  Matt.  xii. 
37,  "  For  by  (or,  according  to)  thy  -words  thou  shalt  be  justified."  See 
also  verse  34,  "  but  of  (or,  according  to)  the  abundance,"  &c.  Then  this 
sentence  may  be  thus  rendered,  "  Therefore  speak  they  according  tothe 
world :"  that  Is,  according  to  the  views  and  principles  of  the  superstitious 
and  ungodly  men  of  the  world.  —  Ed. 


236  COMMENTARIES  ON  CHAP.  IV.  6. 

and  unbelief  prevailed  almost  everywhere ;  few  really  ad- 
liered  to  the  Gospel,  the  greater  part  were  running  headlong 
into  errors.  Hence  was  the  occasion  of  stumbling.  John, 
in  order  to  obviate  this,  bids  us  to  be  content  with  the  few- 
ness of  the  faithful,  because  all  God's  children  honoured  him 
and  submitted  to  his  doctrine.  For  he  immediately  sets  in 
opposition  to  this  a  contrary  clause,  that  they  who  are  not  of 
God,  do  not  hear  the  pure  doctrine  of  the  Gospel.  By  these 
words  he  intimates  that  the  vast  multitude  to  whom  the 
Gosjjel  is  not  acceptable,  do  not  hear  the  faithful  and  true 
servants  of  God,  because  they  are  alienated  from  God  him- 
self. It  is  then  no  diminution  to  the  authority  of  the  Gospel 
that  many  reject  it. 

But  to  this  doctrine  is  added  a  useful  admonition,  that  by 
the  obedience  of  faith  we  are  to  prove  ourselves  to  be  of  God. 
Nothing  is  easier  than  to  boast  that  we  are  of  God ;  and 
hence  nothing  is  more  common  among  men,  as  the  case  is 
at  this  day  with  the  Papists,  who  proudly  vaunt  that  they 
are  the  worshippers  of  God,  and  3^et  they  no  less  proudly 
reject  the  word  of  God.  For  though  they  pretend  to  believe 
God's  word,  yet  when  they  are  brought  to  the  test,  they  close 
their  ears  and  will  not  hear,  and  yet  to  revere  God's  word  is 
the  only  true  evidence  that  w^e  fear  him.  Nor  can  the  ex- 
cuse, made  by  many,  have  any  place  here,  that  they  shun 
the  doctrine  of  the  Gospel  when  proclaimed  to  them,  because 
they  are  not  fit  to  form  a  judgment ;  for  it  cannot  be  but 
that  every  one  who  really  fears  and  obeys  God,  knows  him 
in  his  word. 

Were  any  one  to  object  and  say,  that  many  of  the  elect 
do  not  immediately  attain  faith,  nay,  that  at  first  they  stub- 
bornly resist ;  to  this  I  answer,  that  at  that  time  they  are 
not  to  be  regarded,  as  I  think,  as  God's  children  ;  for  it  is 
a  sign  of  a  reprobate  man  wdien  the  truth  is  perversely  re- 
jected by  him. 

And  by  the  way,  it  must  be  observed,  that  the  hearing 
mentioned  by  the  Apostle,  is  to  be  understood  of  the  inward 
and  real  hearing  of  the  heart,  which  is  done  by  faith. 

Hereby  know  we.  The  antecedent  to  hereby,  or,  by  this,  is 
included  in  the  two  preceding  clauses,  as  though  he  had  said, 


CHAP.  IV.  G.  THE  FIRST  EPISTLE  OF  JOHN.  237 

"  Hence  tlie  truth  is  distinguished  from  falsehood,  because 
some  sj^eak  from  God,  others  fiom  the  workl."  But  by  the 
spirit  of  truth  and  the  spirit  of  error,  some  think  that  hearers 
are  meant,  as  though  he  had  said,  that  those  who  give  them- 
selves uj)  to  be  deceived  b}'  impostors,  were  born  to  error, 
and  had  in  them  the  seed  of  falsehood ;  but  that  they  who 
obey  the  word  of  God  shew  themselves  by  this  very  fact  to 
be  the  children  of  the  truth.  This  view  I  do  not  approve  of. 
For  as  the  Apostle  takes  spirits  here  metonymically  for 
teachers  or  prophets,  he  means,  I  think,  no  other  thing  than 
that  the  trial  of  doctrine  must  be  referred  to  these  two  things, 
whether  it  be  from  God  or  from  the  w^orld.^ 

However,  by  thus  speaking  he  seems  to  say  nothing ;  for 
all  are  ready  to  declare,  that  they  do  not  speak  except  from 
God.  So  the  Pajjists  at  this  day  boast  with  magisterial 
gravity,  that  all  their  inventions  are  the  oracles- of  the  Spirit. 
Nor  does  Mahomet  assert  that  he  has  drawn  his  dotages  ex- 
cept from  heaven.  The  Egyptians  also,  in  former  times, 
pretended  that  all  their  mad  absurdities,  by  which  they 
infatuated  themselves  and  others,  had  been  revealed  from 
above.  But  to  all  this  I  reply,  that  we  have  the  word  of 
the  Lord,  wdiicli  ought  especially  to  be  consulted.  When, 
therefore,  false  spirits  j)retend  the  name  of  God,  we  must  in- 
quire from  the  Scriptures  whether  things  are  so.  Provided 
a  devout  attention  be  exercised,  accompanied  with  humility 
and  meekness,  the  sj)irit  of  discernment  Avill  be  given  us, 

'  According  to  this  view,  "  the  spirit  of  truth"  means  tlie  teacher  of 
truth,  and  "  the  spirit  of  error"  the  teacher  of  error ;  and  this  is  agree- 
able to  the  whole  tenor  of  the  context,  the  spirit  throughout  denoting  the 
person  who  claimed,  rightly  or  falsely,  lo  be  under  the  direction  of  the  divine 
Spirit.  "  By  this,"  refers  to  what  had  been  just  stated,  that  is,  that  false 
teachers  were  of  the  world,  and  spake  things  agreeable  to  the  worldly- 
minded,  and  were  heard  by  the  world,  and  that  the  true  teachers  were  from 
God,  and  were  heard  or  attended  to  lay  those  who  knew  God,  and  were  not 
attended  to  by  such  as  were  ignorant  of  him.  It  was  by  this  statement 
which  he  had  made,  they  could  distinguish  between  the  teacher  of  truth 
and  the  teacher  of  error.  The  teacher  of  truth  was  one  from  God,  and 
was  attended  to  by  those  who  knew  God,  and  not  by  those  who  knew  him 
not;  on  the  other  hand,  the  teacher  of  error  was  from  the  world,  preached 
what  was  agreeable  to  the  men  of  the  world,  and  was  hearkened  to  by 
them.  The  order,  as  it  is  often  the  case,  is  inverted  ;  the  teacher  of  error, 
mentioned  last,  is  described  in  the  fifth  verse,  and  the  teacher  of  truth, 
mentioned  fir-^^t,  at  the  beginnino;  of  the  sixth.—  Ed. 


238  COMMENTARIES  ON  CHAP.  IV.  7. 

wlio,  as  a  faithful   interpreter,  will  open  to  us  the  meaning 
of  what  is  said  in  Scripture. 

7.  Beloved,  let  lis  love  one  an-  7.  Dilecti,  diligamus  nos  mntuo, 
other;  for  love  is  of  God ;  and  every  quia  dilectio  ex  Deo  est ;  et  omnis 
one  that  loveth  is  born  of  God,  and  qui  diligit  ex  Deo  genitus  est,  et  cog- 
knoweth  God.  noscit  Deum. 

8.  He  that  loveth  not,  knoweth  8.  Qui  non  dili2;it,  non  novit 
not  God  ;  for  God  is  love.  Deum;  quia  Deus  dilectio  est. 

9.  In  this  was  manifested  the  love  9.  In  hoc  apparuit  dilectio  Dei  in 
of  God  toward  us,  because  that  God  nobis,  quod  Filium  suum  unigeni- 
sent  his  only- begotten  Son  into  the  turn  misit  Deus  in  munduni,  ut  per 
world,  that  we  might  live  through  eum  vivamus. 

him. 

10.  Herein  is  love,  not  that  we  10.  In  hoc  est  dilectio,  non  quod 
loved  God,  but  that  he  loved  us,  and  nos  dilexerimus  Deum,  sed  quod 
sent  his  Son  to  be  the  propitiation  nos  ipse  dilexit,  et  misit  Filium  pro- 
for  our  sins.  pitiationem  pro  peccatis  nostris. 

7.  Beloved.  He  returns  to  that  exhortation  which  he  en- 
forces almost  throughout  the  Epistle.  We  have,  indeed,  said, 
that  it  is  filled  with  the  doctrine  of  faith  and  exhortation  to 
love.  On  these  two  points  he  so  dwells,  that  he  continually 
passes  from  the  one  to  the  other. 

"When  he  commands  mutual  love,  he  does  not  mean  that 
we  discharge  this  duty  when  we  love  our  friends,  because 
they  love  us  ;  but  as  he  addresses  in  common  the  faithful,  he 
could  not  have  spoken  otherwise  than  that  they  were  to  ex- 
ercise mutual  love.  He  confirms  this  sentence  by  a  reason 
often  adduced  before,  even  because  no  one  can  prove  himself 
to  be  the  son  of  God,  except  he  loves  his  neighbours,  and 
because  the  true  knowledge  of  God  necessarily  produces  love 
in  us. 

He  also  sets  in  opposition  to  this,  according  to  his  usual 
manner,  the  contrary  clause,  that  there  is  no  knowledge  of 
God  where  there  is  no  love.  And  he  takes  as  granted  a 
general  principle  or  truth,  that  God  is  love,  that  is,  that 
his  nature  is  to  love  men.  I  know  that  many  reason  more 
refincdly,  and  that  the  ancients  especially  have  perverted 
this  passage  in  order  to  prove  the  divinity  of  the  Spirit. 
But  the  meaning  of  the  Apostle  is  simply  this, — that  as 
God  is  the  fountain  of  love,  this  effect  flows  from  him,  and 
is  diff'used  wherever  the  knowledge  of  him  comes,  as  he  had 
at  tlie  beginning  called  him  light,  because  there  is  nothing 


CHAP.  IV.  10.  TtlE  FIRST  EPISTLE  OF  JOHN.  239 

dark  in  him,  but  on  the  contrary  he  illuminates  all  things 
by  his  own  brightness.  Here  then  he  does  not  speak  of 
the  essence  of  God,  but  only  shews  what  he  is  found  to  be 
by  us. 

But  two  things  in  the  Apostle's  Avords  ought  to  be  noticed, 
— that  the  true  knowledge  of  God  is  that  which  regenerates 
and  renews  us,  so  that  we  become  new  creatures ;  and  that 
hence  it  cannot  be  but  that  it  must  conform  us  to  the  image 
of  God.  Away,  then,  with  that  foolish  gloss  respecting 
unformed  feith.  For  when  any  one  separates  faith  from  love, 
it  is  the  same  as  though  he  attempted  to  take  away  heat 
from  the  sun. 

9.  In  this  luas  manifested,  or,  has  appeared.  We  have 
the  love  of  God  towards  us  testified  also  by  many  other 
proofs.  For  if  it  be  asked,  why  the  world  has  been  created, 
why  we  have  been  placed  in  it  to  possess  the  dominion  of  the 
earth,  why  we  are  preserved  in  life  to  enjoy  innumerable 
blessings,  why  we  are  endued  with  light  and  understanding, 
no  other  reason  can  be  adduced,  except  the  gratuitous  love 
of  God.  But  the  Apostle  here  has  chosen  the  principal  evi- 
dence of  it,  and  what  far  surpasses  all  other  things.  For  it 
was  not  only  an  immeasurable  love,  that  God  spared  not  his 
own  Son,  that  by  his  death  he  might  restore  us  to  life  ;  but 
it  was  goodness  the  most  marvellous,  which  ought  to  fill  our 
minds  with  the  greatest  wonder  and  amazement.  Christ, 
then,  is  so  illustrious  and  singular  a  proof  of  divine  love  to- 
wards us,  that  whenever  we  look  upon  him,  he  fully  confirms 
to  us  the  truth  that  God  is  love. 

He  calls  him  his  07ily  begotten,  for  the  sake  of  amplifying. 
For  in  this  he  more  clearly  shewed  how  singularly  he  loved 
us,  because  he  ex2)osed  his  only  Son  to  death  for  our  sakes. 
In  tlie  meantime,  he  who  is  his  only  Son  by  nature,  makes 
many  sons  by  grace  and  adoption,  even  all  who,  by  faith,  are 
united  to  his  body.  He  expresses  the  end  for  which  Christ 
has  been  sent  by  the  Father,  even  that  we  may  live  through 
him:  for  without  him  we  are  all  dead,  but  by  his  coming  he 
brought  life  to  us ;  and  except  our  unbelief  prevents  the 
effect  of  his  grace,  we  feel  it  in  ourselves. 

JO.  Herein  is  love.      He  amplifies  God's  love  by  another 


240  COMMENTARIES  ON  CHAP.  IV.  10. 

reason,  that  he  gave  us  his  own  Son  at  the  time  when  we 
were  enemies,  as  Paul  teaclies  us,  in  Rom.  v.  8  ;  but  he  em- 
ploys other  words,  that  God,  induced  by  no  love  of  men, 
freely  loved  them.  He  meant  by  these  words  to  teach  us 
that  God's  love  towards  us  has  been  gratuitous.  And  thougli 
it  was  the  Apostle's  object  to  set  forth  God  as  an  example 
to  be  imitated  by  us  ;  yet  the  doctrine  of  faith  which  he  in- 
termingles, ouglit  not  to  be  overlooked.  God  freely  loved 
us, — how  so  ?  because  he  loved  us  before  we  were  born, 
and  also  when,  through  depravity  of  nature,  we  had  hearts 
turned  away  from  him,  and  influenced  by  no  right  and  pious 
feelings. 

Were  the  prattlings  of  the  Papists  entertained,  that  every 
one  is  chosen  by  God  as  he  foresees  him  to  be  worthy  of 
love,  this  doctrine,  that  he  first  loved  us,  would  not  stand  ; 
for  then  our  love  to  God  would  be  first  in  order,  though  in 
time  posterior.  But  the  Apostle  assumes  this  as  an  evident 
truth,  taught  in  Scripture  (of  which  these  profane  Sophists 
are  ignorant,)  that  we  are  born  so  corrupt  and  depraved,  that 
there  is  in  us  as  it  were  an  innate  liatred  to  God,  so  that  we 
desire  nothing  but  what  is  displeasing  to  him,  so  that  all  the 
passions  of  our  flesh  carry  on  continual  war  v.  ith  his  righ- 
teousness. 

And  sent  his  Son.  It  was  then  from  God's  goodness  alone, 
as  from  a  fountain,  that  Christ  with  all  his  blessings  has 
come  to  us.  And  as  it  is  necessary  to  know,  that  we  have 
salvation  in  Christ,  because  our  heavenly  Father  has  freely 
loved  us ;  so  when  a  real  and  full  certainty  of  divine  love 
towards  us  is  sought  for,  we  must  look  nowhere  else  but  to 
Clirist.  Hence  all  who  inquire,  apart  from  Christ,  what  is 
settled  respecting  them  in  God's  secret  counsel,  are  mad  to 
their  own  ruin. 

But  he  again  points  out  the  cause  of  Christ's  coming  and 
his  oflice,  when  he  says  that  he  was  sent  to  be  a  p7'opitiatio7i 
for  our  sins.  And  first,  indeed,  we  are  taught  by  these 
words,  that  we  were  all  through  sin  alienated  from  God,  and 
that  this  alienation  and  discord  remains  until  Christ  inter- 
venes to  reconcile  us.  "We  are  taught,  secondly,  that  it  is  the 
beginning  of  our  life,  when  God,  having  been  pacified  by  the 


CHAP.  IV.  iO.  THE  FIRST  EPISTLE  OF  JOHN.  241 

death  of  his  Son,  receives  us  unto  favour  :  for  i:)7'opitiation 
l^roperly  refers  to  the  sacritice  of  his  death.  We  find,  then, 
that  this  honour  of  exi^iating  for  the  sins  of  the  world,  and 
of  thus  taking'  away  the  enmity  between  God  and  us,  be- 
longs only  to  Christ. 

But  here  some  appearance  of  inconsistency  arises  :  For  if 
God  loved  us  before  Christ  oftered  himself  to  death  for  us, 
what  need  was  there  for  another  reconciliation  ?  Thus  the 
death  of  Christ  may  seem  to  be  superfluous.  To  this  I 
answer,  that  when  Christ  is  said  to  have  reconciled  the 
Father  to  us,  this  is  to  be  referred  to  our  apprehensions  ;  for 
as  we  are  conscious  of  being  guilty,  we  cannot  conceive  of 
God  otlierwise  than  as  of  one  displeased  and  angry  with  us, 
until  Christ  absolves  us  from  guilt.  For  God,  wherever  sin 
appears,  would  have  his  wrath,  and  the  judgment  of  eternal 
death,  to  be  apprehended.  It  hence  follows,  that  we  cannot 
be  otherwise  than  terrified  by  the  present  prospect  as  to 
death,  until  Christ  by  his  death  abolishes  sin,  until  he  de- 
livers us  by  his  own  blood  from  death.  Further,  God's  love 
requires  righteousness  ;  that  we  may  then  be  persuaded  that 
we  are  loved,  we  must  necessarily  come  to  Christ,  in  whom 
alone  righteousness  is  to  be  found. 

We  now  see  that  the  variety  of  expressions,  which  occurs 
in  Scripture,  according  to  difl:erent  aspects  of  things,  is  most 
appropriate  and  especially  useful  with  regard  to  faith.  God 
interposed  his  own  Son  to  reconcile  himself  to  us,  because 
he  loved  us  ;  but  this  love  was  hid,  because  we  were  in  the 
meantime  enemies  to  God,  continually  provoking  his  wrath. 
Besides,  the  fear  and  terror  of  an  evil  conscience  took  away 
from  us  all  enjoyment  of  life.  Hence  as  to  the  apprehension 
of  our  faith,  God  began  to  love  us  in  Christ.  And  though 
tlie  Apostle  here  speaks  of  the  first  reconciliation,  let  us  yet 
know  that  to  propitiate  God  to  us  by  expiating  sins  is  a  per- 
petual benefit  proceeding  from  Christ. 

This  the  Pcipists  also  in  part  concede  ;  but  afterwards 
tliey  extenuate  and  almost  annihilate  this  grace,  by  intro- 
ducing their  fictitious  satisfactions.  For  if  men  redeem 
themselves  by  their  works,  Christ  cannot  be  the  only  true 
propitiation,  as  he  is  culled  here. 


242  COMMENTARIES  ON  CHAP.  IT.  1 2. 

11.  Beloved,  if  God  so  loved  us,  11.  Dilecti,  siitaDeusnos  dilexit, 
we  ought  also  to  love  one  another.       nos  quoque  debemus  invicem  dili- 

gere. 

12.  No  man  hath  seen  God  at  12.  Deum  nemo  vidit  unquam ; 
any  time.  If  we  love  one  another,  si  diligimus  nos  invicem,  Deus  in 
God  dwelleth  in  us,  and  his  love  is  nobis  manet,  et  dilectio  ejus  per- 
perfected  in  us.  fecta  est  in  nobis. 

13.  Hereby  know  we  that  we  dwell  13.  In  hoc  cognoscimus,  quod  in 
in  him,  and  he  in  us,  because  he  ipso  manemus,  et  ipse  in  nobis,  quia 
hath  given  us  of  his  Spirit.  ex  Spiritu  svio  dedit  nobis. 

14.  And  we  have  seen,  and  do  14.  Et  nos  vidimus  et  testamur, 
testify,  that  the  Father  sent  the  Son  quod  Pater  misit  Filium  servato- 
to  he  the  Saviour  of  the  Avorld.  rem  mundi. 

15.  Whosoever  shall  confess  that  15.  Qui  confessus  fuerit,  quod 
Jesus  is  the  Son  of  God,  God  dwell-  Jesus  est  Filius  Dei,  Deus  in  eo 
eth  in  him,  and  he  in  God.  manet  et  ipse  in  Deo. 

16.  And  we  have  known  and  be-  16.  Et  nos  cognovimus  et  credi- 
lieved  the  love  that  God  hath  to  lis.  mus  dilectionem  quani  habet  Deus 
God  is  love  ;  and  he  that  dwelleth  in  nobis :  Deus  charitas  est ;  et  qui 
in  love,  dwelleth  in  God,  and  God  manet  in  charitate,  in  Deo  manet, 
in  him.  et  Deus  in  eo. 

11.  Beloved.  Now  the  Apostle  accommodates  to  liis  own 
purpose  what  lie  has  just  taught  us  respecting  the  love  of 
God  ;  for  he  exhorts  us  by  God's  example  to  brotherly  love  ; 
as  also  Paul  sets  before  us  Christ,  who  offered  himself  to  the 
Father  a  sacrifice  of  pleasant  fragrance,  that  every  one  of 
us  might  labour  to  benefit  his  neighbours.  (Eph.  v.  2.)  And 
John  reminds  us,  that  our  love  ought  not  to  be  mercenary, 
when  he  bids  us  to  love  our  neighbours  as  God  has  loved 
us  ;  for  we  ought  to  remember  this,  that  we  have  been  loved 
freely.  And  doubtless  when  we  regard  our  own  advantage, 
or  return  good  offices  to  friends,  it  is  self-love,  and  not  love 
to  others. 

12.  A^o  man  hath  seen  God.  The  same  words  are  found 
in  the  first  chapter  of  John's  Gospel ;  but  John  the  Baptist 
had  not  there  exactly  the  same  thing  in  view,  for  he  meant 
only  that  God  could  not  be  otherwise  known,  but  as  he  has 
revealed  himself  in  Christ.  The  Apostle  here  extends  the 
same  truth  farther,  that  the  power  of  God  is  comprehended 
by  us  by  faith  and  love,  so  as  to  know  that  we  are  his  chil- 
dren and  that  he  dwells  in  us. 

He  speaks,  however,  first  of  love,  when  he  says,  that  God 
dwells  in  us,  if  we  love  one  another  ;  for  perfected,  or  really 
proved  to  be,  in  us  is  then  his  love  ;  as  though  lie  had  said, 


CHAR  IV.  15.  THE  FIRST  EPISTLE  OF  JOHN.  243 

that  God  shews  himself  as  present,  when  by  his  Spirit  lie 
forms  our  hearts  so  that  they  entertain  brotherly  love.  For 
the  same  purpose  he  repeats  what  he  had  already  said,  that 
we  know  by  the  Spirit  whom  he  has  given  us  that  he  dwells 
in  us  ;  for  it  is  a  confirmation  of  the  former  sentence,  be- 
cause love  is  the  effect  or  fruit  of  the  Spirit. 

The  sum,  then,  of  what  is  said  is,  that  since  love  is  from 
the  Spirit  of  God,  we  cannot  truly  and  with  a  sincere  heart 
love  the  brethren,  except  the  Spirit  puts  forth  his  power. 
In  this  way  he  testifies  that  he  dwells  in  us.  But  God  by 
his  Spirit  dwells  in  us  ;  then,  by  love  avo  prove  that  wc  have 
God  abiding  in  us.  On  the  other  hand,  whosoever  boasts 
that  he  has  God  and  loves  not  the  brethren,  his  falsehood  is 
proved  by  this  one  thing,  because  he  separates  God  from 
himself 

When  he  says,  and  his  love  is  perfected,  the  conjunction  is 
to  be  taken  as  a  causative,  for,  or,  because.  And  love  here 
may  be  explained  in  two  ways,  either  that  which  God  shews 
to  us,  or  that  which  he  implants  in  us.  That  God  has 
given  his  Spirit  to  us,  or  given  us  of  his  Spirit,  means  the 
same  thing ;  for  we  know  that  the  vSpirit  in  a  measure  is 
given  to  each  individual. 

14.  And  we  have  seen.  He  now  explains  the  other  part 
of  the  knowledge  of  God,  which  we  have  referred  to,  that  he 
communicates  himself  to  us  in  his  Son,  and  offers  himself  to 
be  enjoyed  in  him.  It  hence  follows,  that  he  is  by  faith 
received  by  us.  For  the  design  of  the  Apostle  is  to  shew, 
that  God  is  so  united  to  us  by  faith  and  love,  that  he  really 
dwells  in  us  and  renders  himself  in  a  manner  visible  by 
the  effect  of  his  power,  who  otherwise  could  not  be  seen  by 
us. 

When  the  Apostle  says.  We  have  seen  and  do  testify,  he 
refers  to  himself  and  others.  And  by  seeing,  he  does  not 
mean  any  sort  of  seeing,  but  what  belongs  to  faith,  by  which 
they  recognised  the  glory  of  God  in  Christ,  according  to 
what  follows,  that  he  was  sent  to  be  the  Saviour  of  the 
ivorld ;  and  this  knowledge  flows  from  the  illumination  of 
the  Spirit. 

15.  Whosoever  shall  confess.     He  repeats  the  truth,  that 


244  COMMENTAKIES  ON  CHAP.  IV.   16. 

we  are  united  to  God  by  Christ,  and  that  we  cannot  be 
connected  with  Christ  except  God  abides  in  us.  Faith  and 
confession  are  used  indiscriminately  in  the  same  sense  ;  for 
though  hypocrites  may  falsely  boast  of  faith,  yet  the  apostle 
here  acknowledges  none  of  those  who  ordinarily  confess,  but 
such  as  truly  and  from  the  heart  believe.  Besides,  when  he 
says  that  Jesus  is  the  So7i  of  God,  he  briefly  includes  the 
sum  and  substance  of  fjxith  ;  for  there  is  nothing  necessary 
for  salvation  wliich  faith  finds  not  in  Christ. 

After  having  said  in  general,  that  men  are  so  united 
to  Christ  by  faith,  that  Christ  unites  tliem  to  God,  he 
subjoined  what  they  tliemselves  had  seen  ;  so  that  he 
accommodated  a  general  truth  to  those  to  whom  he  was 
writing.  Then  follows  the  exhortation,  to  love  one  another 
as  they  were  loved  by  God.  Therefore  the  order  and  con- 
nexion of  his  discourse  is  this, — Faith  in  Christ  makes  God 
to  dwell  in  men,  and  we  are  partakers  of  this  grace  ;  but 
as  God  is  love,  no  one  dwells  in  him  except  he  loves  his 
brethren.  Then  love  ought  to  reign  in  us,  since  God  unites 
himself  to  us. 

16.  And  we  have  known  and  believed.  It  is  the  same  as 
though  he  had  said,  "  We  have  known  by  believing  ;"  for 
such  knowledge  is  not  attained  but  by  faith.  But  we  hence 
learn  how  difi'erent  is  an  uncertain  or  doubtful  opinion  from 
faith.  Besides,  though  he  meant  here,  as  I  have  already 
said,  to  accommodate  the  last  sentence  to  his  readers,  yet  he 
defines  faitli  in  various  ways.  Ho  had  said  before,  that  it  is 
to  confess  that  Jesus  is  the  Son  of  God ;  but  he  now  says, 
We  know  by  faith  God's  love  towards  us.  It  hence  apjjears, 
that  the  paternal  love  of  God  is  found  in  Christ,  and  that 
nothing  certain  is  known  of  Christ,  except  by  those  who 
know  themselves  to  be  the  children  of  God  by  his  grace. 
For  the  Father  sets  his  own  Son  daily  before  us  for  this  end, 
that  he  may  adopt  us  in  him. 

God  is  love.  This  is  as  it  were  the  minor  proposition  in 
an  argument ;  for  from  faith  to  love  he  reasons  in  this  way  : 
By  faith  God  dwells  in  us,  and  God  is  love ;  then,  wherever 
God  abides,  love  ought  to  be  there.  Hence  it  follows  that 
love  is  necessarily  connected  with  faith. 


ClIAr.  IV,  17.  THE  FIRST  EPISTLE  OF  JOHN.  245 

17.   Herein  is  our  love  made  per-         17.  In  hoc  perfeota  est  chariLas 

feet,  that  we  may  have  boldness  in  nobiscum,  ut  fiduciam  habeamus  in 

the  da}'  of  judgment :  because  as  he  die  judicii,  quod  sicut   ille  est,  nos 

is,  so  are  we  in  this  world.  quoque  sunius  in  hoc  nnindo. 

IS.  There  is  no  fear  in  love  ;  but         18.   Timor  nnn  est  in  charitate  ; 

perfect  love  casteth  out  fear:    be-  sed   perfecta    charitas   foras    pellit 

cause  fear  hath  torment.     lie  that  timorem  :    quia   timor   tornierituni 

feareth    is    not    made    perfect    in  habet;  qui  autem  timet,  non  est  per- 

love.  fectus  in  charitate. 

1  7.  Herein  is  our  love  tnade perfect.  There  are  two  clauses 
in  tliis  passage, — that  wo  are  then  partakers  of  divine 
adoption,  wlien  we  rcsemhle  God  as  cliihJren  tlieir  father  ; 
and,  secondly,  that  this  confidence  is  invaluable,  for  without 
it  we  must  be  most  miserable. 

Then  in  the  first  place,  he  shews  to  what  purpose  God  has 
in  love  embraced  us,  and  how  we  eujoy  that  grace  mani- 
fested to  us  in  Christ.  Then,  God's  love  to  us  is  what  is  to 
be  understood  here.  He  says  it  is  perfected,  because  it  is 
abundantly  poured  forth  and  really  given,  that  it  appears  to 
bo  complete.  But  he  asserts  that  no  others  are  partakers  of 
this  blessing,  but  those  who,  by  being  conformed  to  God, 
prove  themselves  to  be  his  children.  It  is,  then,  an  argu- 
ment taken  from  what  is  an  inseparable  condition. 

TJiat  we  may  have  boldness.  He  now  begins  to  shew  the 
fruit  of  divine  love  towards  us,  though  he  afterwards  shews 
it  more  clearly  from  the  contrary  effect.  It  is,  however,  an 
invaluable  benefit,  that  we  can  dare  boldly  to  stand  before 
God.  By  nature,  indeed,  we  dread  the  presence  of  God,  and 
that  justly  ;  for,  as  he  is  the  Judge  of  the  world,  and  our 
sins  hold  us  guilty,  death  and  hell  must  come  to  our  minds 
whenever  we  think  of  God.  Hence  is  that  dread  which  I 
have  mentioned,  which  makes  men  shun  God  as  much  as 
they  can.  But  John  says  that  the  faithful  do  not  fear, 
when  mention  is  made  to  them  of  the  last  judgment,  but 
that  on  the  contrary  they  go  to  God's  tribunal  confidently 
and  cheerfully,  because  they  feel  assured  of  his  paternal 
love.  Every  one,  then,  has  made  so  much  jDroficiency  in 
fiiith,  as  he  is  well  prepared  in  his  mind  to  look  forward  to 
the  day  of  judgment. 

Ashe  is.  By  these  words,  as  it  has  been  already  said,  ho 
means  that  it  is  required  of  us  in  our  turn  to  resemble  the 


246  COMMENTARIES  ON  CliAP.  IV.  17. 

image  of  God.  What  God  then  in  heaven  is,  such  he  bids 
us  to  be  in  this  world,  in  order  that  we  may  be  deemed  his 
cliildren  ;  for  the  image  of  God,  when  it  ajipears  in  us,  is  as 
it  were  tlie  seal  of  his  adoption. 

But  he  seems  thus  to  place  a  part  of  our  confidence  on 
works.  Hence  the  Papists  raise  their  crests  here,  as  though 
John  denied  that  we,  relying  on  God's  grace  alone,  can  have 
a  sure  confidence  as  to  salvation  without  the  help  of  works. 
But  in  this  they  are  deceived,  because  they  do  not  consider 
that  the  Apostle  here  does  not  refer  to  the  cause  of  salva- 
tion, but  to  what  is  added  to  it.  And  we  readily  allow  that 
no  one  is  reconciled  to  God  through  Christ,  except  he  is  also 
renewed  after  God's  image,  and  that  the  one  cannot  be  dis- 
joined from  the  other.  Right  then  is  what  is  done  by  the 
Apostle,  who  excludes  from  the  confidence  of  grace  all  those 
in  whom  no  image  of  God  is  seen  ;  for  it  is  certain  that  such 
are  wholly  aliens  to  the  Spirit  of  God  and  to  Christ.  Nor 
do  wo  deny  that  newness  of  life,  as  it  is  the  efiect  of  divine 
adoption,  serves  to  confirm  confidence,  as  a  prop,  so  to 
speak,  of  the  second  order ;  but  in  the  meantime  we  ought 
to  have  our  foundation  on  grace  alone.l  Nor  indeed  does 
the  doctrine  of  John  appear  otherwise  consistent  with 
itself;  for  experience  proves,  and  even  Papists  are  forced 
to  confess,  that  as  to  works  they  always  give  an  occasion 
for  trembling.  Therefore  no  one  can  come  with  a  tranquil 
mind  to  God's  tribunal,  except  he  believes  that  he  is  freely 
loved. 

But  that  none  of  these  things  please  the  Papists,  there  is 
no  reason  for  any  one  to  wonder,  since  being  miserable  they 
know  no  faith  except  that  which  is  entangled  with  doubts. 
Besides,  hypocrisy  brings  darkness  over  them,  so  that  they 
do  not  seriously  consider  how  formidable  is  God's  judgment 
when  Christ  the  Mediator  is  not  present,  and  some  of  them 
regard  the  resurrection  as  fabulous.    But  that  we  may  clieer- 

1  What  is  love  ?  it  is  as  much  a  gift,  a  grace,  as  faith  ;  it  constitutes  a 
fitness  for  heaven,  but  is  in  no  way  meritorious  ;  and  were  it  perfect,  there 
would  be  nothing  of  merit  in  it ;  for  the  highest  degrees  of  it  come  far 
short  of  what  is  due  to  God.  To  set  up  merit  of  any  land  on  the  part  of 
man,  betokens  extreme  blindness,  for  salvation  from  first  to  last  is  altoge- 
ther gratuitous. — Ed. 


CHAP.  IV.  18.  THE  nilST  EPISTLE  OF  JOHN.  247 

fully  and  joyfully  go  forth  to  meet  Christ,  wo  must  have  our 
faith  fixed  on  his  grace  alone. 

18.  There  is  no  fear.  He  now  commends  tlie  excellency 
of  this  blessing  by  stating  the  contrary  effect,  for  he  says 
that  we  are  continually  tormented  until  God  delivers  us  from 
misery  and  anguish  by  the  remedy  of  his  own  love  towards 
us.  The  meaning  is,  that  as  there  is  nothing  moi'O  miserable 
than  to  be  harassed  by  continual  inquietude,  we  obtain  by 
knowing  God's  love  towards  us  the  benefit  of  a  peaceful 
calmness  beyond  the  reach  of  fear.  It  hence  apj^ears  what 
a  sinoular  oift  of  God  it  is  to  be  favoured  with  his  love. 
Moreover  from  this  doctrine,  he  will  presently  draw  an  ex- 
liortation  ;  but  before  he  exhorts  us  to  duty,  he  commends  to 
us  this  gift  of  God,  which  by  faith  removes  our  fear. 

This  passage,  I  know,  is  explained  otherwise  by  many  ; 
but  I  regard  what  the  Apostle  means,  not  what  others  think. 
They  say  that  there  is  no  fear  in  love,  because,  when  we 
voluntarily  love  God,  we  are  not  constrained  by  force  and 
fear  to  serve  him.  Then  according  to  them,  servile  fear  is 
here  set  in  opposition  to  voluntary  reverence  ;  and  hence  has 
arisen  the  distinction  between  servile  and  filial  fear.  I  in- 
deed allow  it  to  be  true,  that  when  we  willingly  love  God  as 
a  Father,  we  are  no  longer  constrained  by  the  fear  of  punish- 
ment ;  but  this  doctrine  has  nothing  in  common  with  this 
passage,  for  the  Apostle  only  teaclies  us,  that  when  the  love 
of  God  is  by  us  seen  and  known  by  faith,  peace  is  given  to 
our  consciences,  so  that  they  no  longer  tremble  and  fear. 

It  may,  however,  be  asked,  when  does  perfect  love  expel 
fear,  for  since  we  are  endued  with  some  taste  only  of  divine 
love  towards  us,  we  can  never  be  wholly  freed  from  fear  ?  To 
this  I  answer,  that  though  fear  is  not  wholly  shaken  ofii",  yet 
when  we  flee  to  God  as  to  a  quiet  harbour,  safe  and  free 
from  all  danger  of  shipwreck  and  of  tempests,  fear  is  really 
expelled,  for  it  gives  way  to  faith.  Then  fear  is  not  so  ex- 
pelled, but  that  it  assails  our  minds,  but  it  is  so  expelled 
that  it  does  not  torment  us  nor  impede  that  peace  which  we 
obtain  by  faith. 

Fear  hath  torment.  Here  the  Apostle  amplifies  still  fur- 
ther the  greatness  of  that  grace  of  which  he  speaks  ;  for  as 


248  COMMENTARIES  ON  CHAP.  IV.  1.9. 

it  is  a  most  miserable  condition  to  suffer  continual  torments, 
there  is  nothing  more  to  he  wislied  than  to  present  ourselves 
before  God  with  a  quiet  conscience  and  a  calm  mind.  What 
some  say,  that  servants  fear,  because  they  have  before  their 
eyes  punishment  and  the  rod,  and  that  they  do  not  their 
duty  except  when  forced,  has  nothing  to  do,  as  it  has  been 
alread}'-  stated,  with  what  the  Apostle  says  here.  So  in  the 
next  clause,  the  exposition  given,  that  he  who  fears  is  not 
perfect  in  love,  because  he  submits  not  willingly  to  God,  but 
would  rather  free  himself  from  his  service,  does  not  comport 
at  all  with  the  context.  For  the  Apostle,  on  the  contrary, 
reminds  us,  that  it  is  owing  to  unbelief  when  any  one  fears, 
that  is,  has  a  disturbed  mind  ;  for  the  love  of  God,  really 
known,  tranquillizes  the  heart.' 

19.  We  love  him,  because  he  first  19.  Nos  diligimus  eimi,  quia  prior 
loved  us.  dilexit  nos. 

20.  If  a  man  say,  I  love  God,  and  20.  Si  quis  dicit,  Deum  diligo : 
hateth  his  brother,  he  is  a  liar :  for  et  proximimi  suum  odio  habeat, 
he  that  loveth  not  his  brother  whom  mendax  est:  qui  enim  non  dihgit 
he  hath  seen,  how  can  he  love  God  fratrem  suum  quem  videt  ;  Deum 
whom  he  hath  not  seen  ?  quem   non   videt,   quoniodo   potest 

dihgere  ? 

21.  And  this  commandment  have  21.  Et  hoc  prnaceptum  habemus 
we  from  him,  That  he  who  loveth  ab  ipso,  ut  qui  Deum  diligit,  diligat 
God  love  liis  brother  also.  et  fratrem  siuun. 

19.  We  love  him.  The  verb  ajairwiiev  may  be  either  in 
the  indicative  or  imperative  mood  ;  but  the  former  is  the 
more  suitable  here,  for  the  Apostle,  as  I  think,  repeats  the 
preceding  sentence,  that  as  God  has  anticipated  us  by  his 
free  love,  we  ought  in  return  to  render  love  to  him,  for  he 
immediately  infers  that  he  ought  to  be  loved  in  men,  or  that 

'  Bi'za,  Doddridge,  Scott,  and  most  commentators,  regard  love  here  as 
that  which  is  in  us,  and  not  the  love  of  God  as  apprehended  by  faith.  The 
main  subject  of  the  Apostle  is  love  in  us,  and  the  words  "  perfected"  and 
"  perfect,"  as  applied  to  it,  seem  inappropriate  to  God's  love  towards  us ; 
and  this  perfection  is  said  in  verse  17th  to  consist  in  this,  that  as  God  is, 
so  are  we  in  this  world ;  that  is,  like  him  in  love,  as  God  is  said  in  the  pre- 
vious verse  to  be  love. 

"  Fear"  is  the  fear  of  judgment,  mentioned  in  verse  ITtli,  and  he  who 
fears  is  said  to  be  not  perfected  or  made  perfect  in  love,  which  obviously 
refers  to  love  in  us.  And  then  it  immediately  follows,  "  We  love  him," 
and  the  reason  is  assigned,  "  because  he  first  loved  us  "  He  afterwnrds 
proceeds  to  show  the  indispensable  necessity  of  having  love  to  God  and  to 
the  brethren. — Ed. 


CHAP.  IV.  21.  THE  FIRST  EPISTLE  OF  JOHN.  249 

the  love  we  have  for  liim  ought  to  be  manifested  towards 
men.  If,  liowcver,  tlie  imperative  mood  be  preferred,  the 
meaning  would  be  nearly  the  same,  that  as  God  has  freely 
loved  us,  we  also  ought  now  to  love  him. 

But  this  love  cannot  exist,  except  it  generates  brotherly 
love.  Hence  he  says,  that  they  are  liars  who  boast  that 
they  love  God,  when  they  hate  their  brethren. 

But  the  reason  he  subjoins  seems  not  sufficiently  valid, 
for  it  is  a  comparison  between  the  less  and  the  greater  :  If, 
he  says,  we  love  not  our  brethren  whom  we  see,  much  less 
can  we  love  God  who  is  invisible.  Now  there  are  obviously 
two  exceptions  ;  for  the  love  which  God  has  to  us  is  from 
faith  and  does  not  flow  from  sight,  as  we  find  in  1  Pet.  i.  8  : 
and  secondly,  far  different  is  the  love  of  God  from  the  love 
of  men  ;  for  while  God  leads  his  people  to  love  him  through 
his  infinite  goodness,  men  are  often  worthy  of  hatred.  To 
this  I  answer,  that  the  Apostle  takes  here  as  granted  what 
ought  no  doubt  to  appear  evident  to  us,  that  God  offers  him- 
self to  us  in  those  fnen  who  bear  his  image,  and  that  he  re- 
quires the  duties,  which  he  does  not  want  himself,  to  bo 
performed  to  them,  according  to  Ps.  xvi.  2,  where  we  read, 
"  My  goodness  reaches  not  to  thee,  0  Lord  ;  towards  the 
saints  who  are  on  the  earth  is  my  love."  And  surely  the 
participation  of  the  same  nature,  the  need  of  so  many  things, 
and  mutual  intercourse,  must  allure  us  to  mutual  love,  ex- 
cept we  are  harder  than  iron.  But  Jolin  meant  another 
thing  :  he  meant  to  shew  how  fallacious  is  the  boast  of  every 
one  who  says  that  he  loves  God,  and  yet  loves  not  God's 
image  which  is  before  his  eyes. 

21.  And  this  commandment.  This  is  a  stronger  argument, 
drawn  from  the  authority  and  doctrine  of  Christ ;  for  he  not 
onty  gave  a  commandment  respecting  the  love  of  God,  but 
bade  us  also  to  love  our  brethren.  We  must  therefore  so 
begin  with  God,  as  that  there  may  be  at  the  same  time  a 
transition  made  to  men. 


2oi)  COMMENTAKIES  ON  CHAP.  V.  I. 


CHAPTER  V. 

1.  Whosoever  believeth  that  Jesus  1.  Omnis  qui  credit  quod  Jesus 
is  the  Christ  is  born  of  God :  and  est  Christus,  ex  Deo  genitus  est ; 
every  one  that  loveth  him  that  be-  et  omnis  qui  diligit  eum  qui  genuit, 
gat,  loveth  him  also  that  is  begotten  diligit  etiam  eum  qui  genitus  est 
of  him.  ab  eo. 

2.  By  this  we  know  that  we  love  2.  In  hoc  cognoscimus  quod  dili- 
the  children  of  God,  when  we  love  gimus  filios  Dei,  si  Deum  diligimus, 
God,  and  keep  his  commandments.  et  prajcepta  ejus  servamus. 

3.  For  this  is  the  love  of  God,  3.  Ha'c  est  dilectio  Dei,  ut  prte- 
that  we  keep  his  commandments  :  cepta  ejus  servemus,  et  pnecepta 
and    liis    commandments    are    not  ejus  gravia  nou  sunt. 

grievous. 

4.  For  whatsoever  is  born  of  God  4.  Quoniam  omne  quod  ex  Deo 
overcometh  the  world  :  and  this  is  genitum  est,  vincit  mundum :  et  hsec 
the  victory  that  overcometh  the  est  victoria  quas  vincit  mundum, 
world,  even  our  faith.  fides  nostra. 

5.  Who  is  he  that  overcometh  5.  Quis  est  qui  vincit  mundum, 
the  world,  bvit  he  that  believeth  that  nisi  qui  credit  quod  Jesus  est  Filius 
Jesus  is  the  Son  of  God  ?  Dei  ? 

1.  Whosoever  believeth.  He  confirms  by  another  reason, 
that  faith  and  brotherly  love  are  united ;  for  since  God  re- 
generates us  by  faith,  he  must  necessarily  be  loved  by  us  as 
a  Father ;  and  this  love  embraces  all  his  children.  Then 
faith  cannot  be  separated  from  love. 

The  first  truth  is,  that  all,  born  of  God,  believe  that  Jesus 
is  the  Christ ;  where,  again,  you  see  that  Christ  alone  is  set 
forth  as  the  object  of  faith,  as  in  him  it  finds  righteousness, 
life,  and  every  blessing  that  can  be  desired,  and  God  in  all 
that  he  is.^  Hence  the  only  true  way  of  believing  is  when 
we  direct  our  minds  to  him.  Besides,  to  believe  that  he  is 
the  Christ,  is  to  hope  from  him  all  those  things  which  have 
been  promised  as  to  the  Messiah. 

Nor  is  the  title,  Christ,  given  him  here  without  reason, 
for  it  designates  the  oftice  to  which  he  was  appointed  by  the 
Father.  As,  under  the  Law,  the  full  restoration  of  all 
things,  righteousness  and  happiness,  were  promised  through 
the  Messiah  ;  so  at  this  day  the  whole  of  this  is  more  clearly 
set  forth  in  the  gospel.  Then  Jesus  cannot  be  received  as 
Christ,  except  salvation  be  sought  from  him,  since  for  this 
end  he  was  sent  by  the  Father,  and  is  daily  ofi'ered  to  us. 
^  Literally,  "  and  the  whole  God — totum  Beam." — Ed. 


CHAP.  V.  2.  THE  FIRST  EPISTLE  OP  JOHN.  251 

Ilcncc  the  Apostle  declares  that  all  they  who  really  be- 
lieve have  been  born  of  God  ;  for  faith  is  far  above  the  reach 
of  the  human  mind,  so  that  we  must  be  drawn  to  Christ  by 
our  heavenly  Father  ;  for  not  any  of  us  can  ascend  to  him 
by  his  own  strength.  And  this  is  what  the  Apostle  teaches 
us  in  his  Gospel,  when  he  says,  that  those  who  believe  in  the 
name  of  the  only-begotten,  were  not  born  of  blood  nor  of 
tlic  flesh.  (John  i.  13.)  And  Paul  says,  that  we  are  en- 
dued, not  with  the  spirit  of  this  world,  but  with  the  Spirit 
that  is  from  God,  that  we  may  know  the  things  given  us  by 
him.  (1  Cor.  ii.  12.)  For  eye  hath  not  seen,  nor  ear  heard, 
nor  the  mind  conceived,  the  reward  laid  up  for  those  who 
love  God  ;  but  the  Spirit  alone  penetrates  into  this  mystery. 
And  further,  as  Christ  is  given  to  us  for  sanctification,  and 
brings  with  him  the  Spirit  of  regeneration,  in  short,  as  he 
unites  us  to  his  own  body,  it  is  also  another  reason  why  no 
one  can  have  faith,  except  he  is  born  of  God. 

Loveth  him  also  that  is  begotten  of  him.  Augustine  and 
some  others  of  the  ancients  have  applied  this  to  Christ,  but 
not  correctly.  For  though  the  Apostle  uses  the  singular 
number,  yet  he  includes  all  the  faithful  ;  and  the  context 
plainly  shews  that  his  purpose  was  no  other  than  to  trace 
up  brotherly  love  to  faith  as  its  fountain.  It  is,  indeed,  an 
argument  drawn  from  the  common  course  of  nature  ;  but 
what  is  seen  among  men  is  transferred  to  God.-^ 

But  we  must  observe,  that  the  Apostle  does  not  so  speak 
of  the  faithful  only,  and  pass  by  those  who  are  without,  as 
though  the  former  are  alone  to  be  loved,  and  no  care  and  no 
account  to  be  had  for  the  latter  ;  but  he  teaches  us  as  it 
were  by  this  first  exercise  to  love  all  without  exception, 
when  he  bids  us  to  make  a  beginning  with  the  godly.^ 

2.  By  this  we  know.  He  briefly  shews  in  these  words 
what  true  love  is,  even  that  which  is  towards  God.     He  has 

^  The  literal  rendering  of  the  verse  is  as  follows, — 

"  Every  one  who  believes  that  Jesus  is  the  Christ  has  been  begot- 
ten by  God  ;  and  every  one  who  loves  the  begetter  loves  also  the  be- 
gotten by  him." — Ed. 
2  The  subject  no  doubt  is  love  to  the  brethren  throughout ;  and  this 
passage  shews  this  most  clearly.     Love  to  all  is  evidently  a  duty,  but  it  is 
not  taught  here. — Ed. 


252  COMMENTARIES  ON  CHAP.  V.  o. 

liitherto  taught  us  that  there  is  never  a  true  love  to  God, 
except  when  our  brethren  are  also  loved  ;  for  this  is  ever  its 
effect.  But  he  now  teaches  us  that  men  are  rightly  and 
duly  loved,  when  God  holds  the  primacy.  And  it  is  a  neces- 
sary definition  ;  for  it  often  happens,  that  we  love  men  apart 
from  God,  as  unholy  and  carnal  friendships  regard  only 
private  advantages  or  some  other  vanishing  objects.  As, 
then,  he  had  referred  first  to  the  effect,  so  he  now  refers  to 
the  cause  ;  for  his  purpose  is  to  shew  that  mutual  love  ought 
to  be  in  such  a  way  cultivated  that  God  may  be  honoured. 

To  the  love  of  God  he  joins  the  keeping  of  the  law,  and 
justly  so  ;  for  when  we  love  God  as  our  Father  and  Lord, 
reverence  must  necessarily  be  connected  with  love.  Besides, 
God  cannot  be  separated  from  himself  As,  then,  he  is  the 
fountain  of  all  righteousness  and  equity,  he  who  loves  him 
must  necessarily  have  his  lieart  prepared  to  render  obedience 
to  righteousness.  The  love  of  God,  then,  is  not  idle  or  in- 
active.^ 

But  from  this  passage  we  also  learn  what  is  the  keeping 
of  the  law.  For  if,  when  constrained  only  by  fear,  we  obey 
God  by  keeping  his  commandments,  we  are  very  far  off  from 
true  obedience.  Then,  the  first  thing  is,  that  our  hearts 
should  be  devoted  to  God  in  willing  reverence,  and  then,  that 
our  life  should  be  formed  according  to  the  rule  of  the  law. 
This  is  what  Moses  meant  when,  in  giving  a  summary  of  the 
law,  he  said,  "  0  Israel,  what  does  the  Lord  thy  God  require 
of  thee,  but  to  love  him  and  to  obe}''  him  V    (Deut.  x.  12.) 

8.  His  commandments  are  not  grievous.  Tliis  has  been 
added,  lest  difiiculties,  as  it  is  usually  the  case,  should  damp 
or  lessen  our  zeal.  For  they  who  witli  a  cheerful  mind  and 
great  ardour  have  pursued  a  godly  and  holy  life,  afterwards 
grow  weary,  finding  their  strengtli  inadequate.  Tlierefore 
Jolm,  in  order  to  rouse  our  efforts,  says  that  God's  command- 
ments are  not  grievous. 

But  it  may,  on  tlie  other  hand,  be  objected  and  said  that 
we  have  found  it  far  otherwise  by  experience,  and  that  Scrip- 
ture  testifies  that   the  yoke   of  the  law    is   insupportable. 

'  "  The  love  of  God,"  here  clearly  means  love  (o  God :  it  is  the  love  of 
which  God  is  the  object. — Ed. 


CHAP.  V.  3.  THE  FIRST  EPISTLE  Of  JOHN.  253 

(Acts  XV.  2.)  The  reason  also  is  evident,  for  as  the  denial 
of  self  is,  as  it  were,  a  prelnde  to  the  keeping  of  the  law, 
can  we  say  that  it  is  easy  for  a  man  to  deny  himself?  nay, 
since  the  law  is  spiritnal,  as  Panl,  in  Rom.  vii.  14,  teaches 
us,  and  we  are  nothing  but  flesli,  there  must  be  a  great  dis- 
cord between  us  and  the  law  of  God.  To  this  I  answer,  that 
this  difficulty  does  not  arise  from  the  nature  of  the  law,  but 
from  our  corrupt  flesh  ;  and  this  is  what  Paul  expressly  de- 
clares; for  after  having  said  that  it  was  impossible  for  the 
law  to  confer  righteousness  on  us,  he  immediately  throws 
the  blame  on  our  flesh. 

This  explanation  fully  reconciles  what  is  said  by  Paul 
and  by  David,  which  apparently  seems  wholly  contradictory. 
Paul  makes  the  law  the  minister  of  death,  declares  that  it 
effects  nothing  but  to  bring  on  us  the  wrath  of  God,  that  it 
was  given  to  increase  sin,  that  it  lives  in  order  to  kill  us. 
David,  on  the  other  hand,  says  that  it  is  sweeter  thtin  honey, 
and  more  desirable  than  gold  ;  and  among  other  recommen- 
dations he  mentions  the  following — that  it  cheers  hearts, 
converts  to  the  Lord,  and  quickens.  But  Paul  compares 
the  law  with  the  corrupt  nature  of  man  ;  hence  arises  the 
conflict :  but  David  shews  how  they  think  and  feel  whom 
God  by  his  Spirit  has  renewed ;  hence  the  sweetness  and 
delight  of  which  the  flesh  knows  nothing.  And  John  has 
not  omitted  this  difterence  ;  for  he  confines  to  God's  children 
these  words,  God's  commandments  are  not  grievous,  lest  any 
one  should  take  them  generally' ;  and  he  intimates  that  it 
comes  tlirough  the  power  of  the  Spirit,  that  it  is  not  griev- 
ous nor  wearisome  to  us  to  obey  God. 

The  question,  however,  seems  not  as  yet  to  be  fully  an- 
swered ;  for  the  faithful,  though  ruled  by  the  Spirit  of  God, 
yet  carry  on  a  hard  contest  with  their  own  flesh  ;  and  how 
much  soever  they  may  toil,  they  yet  hardly  perform  the  half 
of  their  duty;  nay,  they  almost  fail  under  their  burden,  as 
though  they  stood,  as  they  say,  between  the  sanctuary  and 
tlie  steep.  We  see  how  Paul  groaned  as  one  held  captive, 
and  exclaimed  that  he  was  wretched,  because  he  could  not 
fully  serve  God.  My  reply  to  this  is,  that  the  law  is  said  to 
be  easy,  as  far  as  we  are  endued  with  heavenly  power,  and 


2o4  COMMENTARIES  ON  CHAP.  V.  4. 

overcome  the  lusts  of  the  flesli.  For  however  the  flesh  may 
resist,  yet  the  faithful  find  that  there  is  no  real  enjoyment 
except  in  following  God. 

It  must  further  be  observed,  that  John  does  not  speak  of 
the  law  only,  which  contains  nothing  but  commands,  but 
connects  with  it  tlie  paternal  indulgence  of  God,  by  which 
the  rigour  of  the  law  is  mitigated.  As,  then,  we  know  that 
we  are  graciously  forgiven  by  the  Lord,  when  our  works  do 
not  come  up  to  the  law,  this  renders  us  far  more  prompt  to 
obey,  according  to  what  we  find  in  Ps.  cxxx.  4,  "With  thee 
is  propitiation,  that  thou  mayest  be  feared."  Hence,  then, 
is  the  facility  of  keeping  the  law,  because  the  faithful,  being 
sustained  by  pardon,  do  not  despond  when  they  come  short 
of  what  they  ought  to  be.  The  Apostle,  in  the  meantime, 
reminds  us  that  we  must  fight,  in  order  that  we  may  serve 
the  Lord ;  for  the  whole  world  hinders  us  to  go  where  the 
Lord  calls  us.  Then,  he  only  keeps  the  law  wdio  courageously 
resists  the  world. 

4.  Tliis  is  the  victory.  As  he  had  said  that  all  who  are 
born  of  God  overcome  the  world,  he  also  sets  forth  the  way 
of  overcoming  it.  For  it  might  be  still  asked,  whence  comes 
this  victory  ?  He  then  makes  the  victory  over  the  world  to 
depend  on  faith. ^ 

This  passage  is  remarkable :  for  though  Satan  continually 
repeats  his  dreadful  and  horrible  onsets,  yet  the  Spirit  of 
God,  declaring  that  we  are  beyond  the  reach  of  danger, 
removes  fear,  and  animates  us  to  fight  with  courage.     And 

'  The  words  literally  are, — 

"  For  every  thing  jjegotten  by  God  overcomes  the  world,"  &c.  The 
neuter  gender  is  used  for  the  masculine,  "  every  thing"  for  "  every  one," 
as  in  the  first  verse ;  or  according  to  ^3  in  Hebrew,  it  is  used  in  a  plural 
sense,  for  oravrs;,  as  in  John  xvii.  2,  "  that  all  (a-S^)  which  thou  hast  given 
him,  he  should  give  them  {alrols')  eternal  life." 

Macknir/ht  and  others  have  said  that  the  neuter  gender  is  used  in  order 
to  comprehend  aU  sorts  of  persons,  males  and  females,  young  and  old,  Jews 
and  Gentiles,  bond  or  free.  Why,  then,  was  not  the  neuter  gender  used 
in  the  first  verse  ?  It  is  clearly  a  peculiarity  of  style,  and  nothing  else,  and 
ought  not  to  be  retained  in  a  translation. 

"  Victory"  stands  for  that  which  brings  victory,  the  effect  for  the  cause  ; 
or  it  may  designate  the  person,  as  vixn  means  sometimes  the  goddess  of 
victory.—"  And  this  the  conqueress  who  conquers  the  world,  even  our 
Mth."— Ed. 


CHAP.  V.  5.  THE  FIRST  EPISTLE  OF  JOHN.  255 

the  past  time  is  more  emphatical  than  the  present  or  tlie 
future  ;  for  he  says,  that  has  overcome,  in  order  that  we  might 
feel  certain,  as  though  the  enemy  had  been  already  put  to 
flight.  It  is,  indeed,  true,  that  our  warfare  continues  through 
life,  that  our  conflicts  are  daily,  nay,  that  new  and  various 
battles  are  every  moment  on  every  side  stirred  up  against  us 
by  the  enemy ;  but  as  God  does  not  arm  us  only  for  one 
day,  and  as  faith  is  not  that  of  one  day,  but  is  the  perpetual 
work  of  the  Holy  Spirit,  we  are  alread}--  partakers  of  victory, 
as  though  we  had  already  conquered. 

This  confidence  does  not,  however,  introduce  indiflerence, 
but  renders  us  always  anxiously  intent  on  fighting.  For  the 
Lord  thus  bids  his  people  to  be  certain,  while  yet  he  would 
not  have  them  to  be  secure ;  but  on  the  contrary,  he  declares 
that  they  have  already  overcome,  in  order  that  they  may 
fight  more  courageously  and  more  strenuously. 

The  term  world  has  hero  a  wide  meaning,  for  it  includes 
whatever  is  adverse  to  the  Spirit  of  God  :  thus,  the  corrup- 
tion of  our  nature  is  a  part  of  the  world  ;  all  lusts,  all  the 
crafts  of  Satan,  in  short,  whatever  leads  us  away  from  God. 
Having  such  a  force  to  contend  with,  we  ^have  an  immense 
war  to  carry  on,  and  we  should  have  been  already  conquered 
before  coming  to  the  contest,  and  we  should  be  conquered  a 
hundred  times  daily,  had  not  God  promised  to  us  the  victory. 
But  God  encourages  us  to  fight  by  promising  us  the  victory. 
But  as  this  promise  secures  to  us  perpetually  the  invincible 
power  of  God,  so,  on  the  other  hand,  it  annihilates  all  the 
strength  of  men.  For  the  Apostle  docs  not  teach  us  here 
that  God  only  brings  some  help  to  us,  so  that  being  aided 
by  him,  we  may  be  sufficiently  able  to  resist ;  but  he  makes 
victory  to  depend  on  faith  alone ;  and  faith  receives  from 
another  that  by  which  it  overcomes.  Tliey  then  take  aw^ay 
from  God  what  is  his  own,  who  sing  triumph  to  their  own 
power. 

5.  Who  is  he  that  overcometh  the  world.  This  is  a  reason 
for  the  previous  sentence ;  that  is,  we  conquer  by  faith,  be- 
cause we  derive  strength  from  Olirist ;  as  Paul  also  says,  "  I 
can  do  all  things  through  him  that  strengtheneth  me,"  (Phil. 
iv.  IS.)    He  only  then  can  conquer  Satan  and  the  world,  and 


256  COiMMENTAllIES  ON  CHAP.  V.  G. 

not  succumb  to  his  own  flesli,  wlio,  diffident  as  to  himself, 
recumbs  on  Christ's  power  alone.  For  hy  faith  he  means  a 
real  apprehension  of  Christ,  or  an  effectual  laying  liold  on 
liim,  by  which  we  apply  his  power  to  ourselves. 

6.  This  is  he  that  came  by  water  G.  Ilic  est  qui  venit  per  aquam  et 
and  blood,  ciTN  Jesus  Christ;  not  by  sanguinem,  Jesum  Christum;  nou 
water  only,  but  by  water  and  blood :  in  aqua  solum,  sed  in  aqua  et  san- 
and  it  is  the  Spirit  that  beareth  wit-  guine;  et  Spiriius  est  qui  testiii- 
ness,  because  the  Spirit  is  truth.  catur,    quandoquidem    Spiritus   est 

Veritas. 

7.  For  there  are  three  that  bear         7.  Nam  tres  sunt  qui  testificantur 
record  in  heaven,  the  Father,  the  in  co^lo,  Pater,  Sermo,  et  Spiritus 
Word,   and   the  Holy   Ghost :    and  Sanctus ;  et  hi  tres  unum  sunt, 
these  three  are  one. 

8.  And  there  are  three  that  bear         8.   Et  tres  sunt  qui  testificantur 
witness  in  earth,  the  spirit,  and  the  in  terra,  Spiritus,  aqua  et  sanguis ; 
water,   and   the  blood :    and  these  et  hi  tres  in  unum  conveniunt. 
three  agree  in  one. 

9.  If  we  receive  the  witness  of  9.  Si  testimonium  hominum  reci- 
men,  the  witness  of  God  is  greater  :  pimus,  testimonium  Dei  majus  est ; 
ft.r  this  is  the  witness  of  God  which  quoniara  hoc  est  testimonium  Dei, 
he  hath  testified  of  his  Son.  quod  testificatus  est  de  Filio  suo. 

6.  This  is  he  that  came.  That  our  faith  may  rest  safely 
on  Christ,  he  says  the  real  substance  of  the  shadows  of  the 
law  appears  in  him.  For  I  doubt  not  but  that  he  alludes 
by  the  words  water  and  blood  to  the  ancient  rites  of  the  law. 
The  comparison,  moreover,  is  intended  for  this  end,  not  only 
that  we  may  know  that  the  Law  of  Moses  was  abolished  by 
the  coming  of  Christ,  but  that  we  may  seek  in  him  the  ful- 
filment of  those  things  which  the  ceremonies  formerly  typi- 
fied. And  though  they  were  of  various  kinds,  yet  under 
these  two  the  Apostle  denotes  the  whole  perfection  of  holi- 
ness and  righteousness,  for  by  water  was  all  filth  washed 
away,  so  that  men  might  come  before  God  pure  and  clean, 
and  by  blood  was  expiation  made,  and  a  pledge  given  of  a 
full  reconciliation  with  God  ;  but  the  law  only  adumbrated 
by  external  symbols  what  was  to  be  really  and  fully  per- 
formed by  the  Messiah. 

John  then  fitly  proves  that  Jesus  is  the  Christ  of  the  Lortl 
formerly  promised,  because  he  brought  with  him  that  by 
which  he  sanctifies  us  wholly. 

And,  indeed,  as  to  the  blood  by  which  Christ  reconciled 
God,  there  is  no  doubt,  but  liow  he  came  by  water  may  be 


CHAP.  V.  7.  THE  FIRST  EPISTLE  OF  JOHN.  257 

questioned.  But  that  the  reference  is  to  ba2')tism  is  not 
probable.  I  certainly  tliink  that  John  sets  forth  here  the 
fruit  and  effect  of  what  he  recorded  in  the  Gospel  history ; 
for  what  ho  says  there,  that  water  and  blood  flowed  from 
the  side  of  Christ,  is  no  doubt  to  be  deemed  a  miracle.  I 
know  that  sucli  a  thing  does  happen  naturally  to  the  dead  ; 
but  it  happened  through  God's  purpose,  that  Christ's  side 
became  the  fountain  of  blood  and  water,  in  order  that  the 
faithful  may  know  that  cleansing  (of  which  the  ancient  bap- 
tisms were  types)  is  found  in  him,  and  that  they  might  know 
that  what  all  the  sprinklings  of  blood  formerly  presignified 
was  fulfilled.  On  this  subject  we  dwelt  more  at  large  on  the 
ninth  and  tenth  chapters  of  the  Epistle  to  the  Hebrews. 

And  it  is  the  Spirit  that  beareth  witness.  He  shews  in 
this  clause  how  the  faithful  know  and  feel  the  power  of 
Christ,  even  because  the  Spirit  renders  them  certain  ;  and 
that  their  faith  might  not  vacillate,  he  adds,  that  a  full  and 
real  firmness  or  stability  is  produced  by  the  testimony  of  the 
Spirit.  And  he  calls  the  Spirit  truth,  because  his  autho- 
rity is  indubitable,  and  ouglit  to  be  abundantly  sufficient 
for  us. 

7.  There  are  three  that  hear  record  in  heaven.  The  whole 
of  this  verse  has  been  by  some  omitted.  Jerome  thinks  that 
this  has  happened  through  design  rather  than  through  mis- 
take, and  that  indeed  only  on  the  j^art  of  the  Latins.  But 
as  even  the  Greek  copies  do  not  agree,  I  dare  not  assert  any 
thing  on  the  subject.  Since,  however,  the  passage  flows 
better  when  this  clause  is  added,  and  as  I  see  that  it  is 
found  in  the  best  and  most  approved  copies,  I  am  inclined 
to  receive  it  as  the  true  reading.^     And  the  meaning  would 

'  Calvin  probably  refers  to  printed  copies  in  his  day,  and  not  to  Greek 
MSS.  As  far  as  the  authority  of  JMSS.  and  versions  and  quotations  goes, 
the  passage  is  spurious,  for  it  is  not  found  in  an^/  of  the  Greek  MSS.  prior 
to  the  16th  century,  nor  in  any  of  the  earli/  versions,  except  the  Latin, 
nor  in  some  of  the  copies  of  that  version ;  nor  is  it  quoted  by  any  of  the 
early  Greek  fathers,  nor  by  early  Latin  fathers,  except  a  very  few,  and 
even  their  quotations  have  been  disputed.  These  are  facts  which  no  re- 
fined conjectures  can  upset ;  and  it  is  to  be  regretted  that  learned  men,  such 
as  the  late  Bishop  Burgess,  shoidd  have  laboured  and  toiled  in  an  attomj)! 
so  hopeless  as  to  establish  the  genuineness  of  this  verse,  or  rather  of  a  part 
of  this  verse,  and  of  the  beginning  of  the  following.  The  whole  passage 
is  as  follows,  the  spurious  part  being  put  within  crotchets, — 

R 


258  COMMENTARIES  ON  CHAP.  V.  8. 

be,  that  God,  in  order  to  confirm  most  abundant!}^  our  faitli 
in  Christ,  testifies  in  three  ways  that  we  ought  to  acquiesce 
in  him.  For  as  our  faith  acknowledges  three  persons  in  the 
one  divine  essence,  so  it  is  called  in  so  many  ways  to  Christ 
that  it  may  rest  on  him. 

When  he  says.  These  three  are  one,  he  refers  not  to  essence, 
but  on  the  contrary  to  consent ;  as  though  he  had  said,  that 
the  Father  and  his  eternal  "Word  and  Spirit  harmoniously 
testify  the  same  thing  respecting  Christ.  Hence  some  copies 
have  et?  ev,  "  for  one.''  But  though  you  read  ev  elaiv,  as  in 
other  copies,  yet  there  is  no  doubt  but  that  the  Father,  the 
Word  and  the  Spirit  are  said  to  be  one,  in  the  same  sense 
in  which  afterwards  the  blood  and  the  water  and  the  Spirit 
are  said  to  agree  in  one. 

But  as  the  Spirit,  who  is  one  witness,  is  mentioned  twice, 
it  seems  to  be  an  unneccssaiy  repetition.  To  this  I  reply, 
that  since  he  testifies  of  Christ  in  various  ways,  a  twofold 
testimony  is  fitl}''  ascribed  to  him.  For  the  Father,  together 
with  his  eternal  Wisdom  and  Spirit,  declares  Jesus  to  be  the 
Christ  as  it  were  authoritatively,  then,  in  this  case,  the  sole 
majesty  of  the  Deity  is  to  be  considered  by  us.  But  as  the 
Spirit,  dwelling  in  our  hearts,  is  an  earnest,  a  pledge,  and  a 
seal,  to  confirm  that  decree,  so  he  thus  again  speaks  on  earth 
by  his  grace. 

But  inasmuch  as  all  do  not  receive  this  reading,  I  will 
therefore  so  expound  what  follows,  as  though  the  Apostle 
referred  to  the  witnesses  only  on  the  earth. 

8.  There  are  three.  He  applies  what  had  been  said  of 
water  and  blood  to  his  own  purpose,  in  order  that  they  who 
reject  Christ  might  have  no  excuse  ;  for  by  testimonies  abun- 

7.  "  For  there  are  tliree  who  bear  witness  [in  heaven,  the  Father, 
the  Word,  and  the  Holy  Ghost;  and  these  three  are  one: 

8.  And  there  are  three  who  hear  witness  in  earth,]  the  Spirit  and  the 
water  and  the  blood  ;  and  these  three  agree  in  one." 

As  to  the  construction  of  the  passage,  as  far  as  grammar  and  sense  are 
concerned,  it  may  do  with  or  without  the  interpolation  equally  the  same. 
What  has  been  said  to  the  contrary  on  this  point,  seems  to  be  nothing  of 
a  decisive  character,  in  no  way  sufficient  to  shew  that  the  words  are  not 
spurious.  Indeed,  the  passage  reads  better  without  the  interpolated  words ; 
and  as  to  the  sense,  that  is,  the  sense  in  which  they  are  commonly  taken 
by  the  advocates  of  their  genuineness,  it  has  no  connexion  whatever  with 
the  general  drift  of  the  passage. — Ed. 


CTIAP.  V  8.  THE  FIRST  EPISTLE  OF  JOITN.  259 

dantlj  strong-  and  clear,  lie  proves  that  it  is  he  who  had  been 
formerly  promised,  inasmuch  as  water  and  blood,  being  tlie 
pledges  and  the  effects  of  salvation,  really  testify  that  he 
had  been  sent  by  God.  He  adds  a  third  witness,  the  Holy 
Spirit,  who  yet  holds  the  first  place,  for  without  him  the 
water  and  blood  would  have  flowed  without  any  benefit ;  for 
it  is  he  who  seals  on  our  hearts  the  testimony  of  the  water 
and  blood ;  it  is  he  who  by  his  power  makes  the  fruit  of 
Christ's  death  to  come  to  us  ;  yea,  he  makes  the  blood  shed 
for  our  redemption  to  penetrate  into  our  hearts,  or,  to  say 
all  in  one  word,  he  makes  Christ  with  all  his  blessings  to 
become  ours.  So  Paul,  in  Rom.  i.  4,  after  having  said  that 
Christ  by  his  resurrection  manifested  himself  to  be  the  Son 
of  God,  immediately  adds,  "  Through  the  sanctification  of 
the  Spirit."  For  whatever  signs  of  divine  glory  may  shine 
forth  in  Christ,  they  would  yet  be  obscure  to  us  and  escape 
our  vision,  were  not  the  Holy  Spirit  to  open  for  us  the  eyes 
of  faith. 

Readers  may  now  understand  why  John  adduced  the  Spirit 
as  a  witness  together  with  the  water  and  the  blood,  even 
because  it  is  the  peculiar  office  of  the  Spirit,  to  cleanse  our 
consciences  by  the  blood  of  Christ,  to  cause  the  cleansing 
effected  by  it  to  be  efficacious.  On  this  subject  some  re- 
marks are  made  at  the  beginning  of  the  Second  Epistle  of 
Peter,  Avhere  he  uses  nearly  the  same  mode  of  speaking,  that 
is,  that  the  Holy  Spirit  cleanses  our  hearts  by  the  sprinkling" 
of  the  blood  of  Christ.' 

^  If  we  exclude  the  words  deemed  mterpolated,  we  may  read  the  passag"e 
thus : — 

"  This  is  he  who  came  with  water  and  blood,  even  Jesus  Christ ;  not 
with  water  only,  but  with  water  and  blood :  the  Spirit  also  bearcth  wit- 
ness, for  (or  seeing  that)  the  Spirit  is  truth  (or,  is  true)  ;  because  there  are 
three  who  bear  witness,  the  Spirit,  the  water,  and  the  blood,  and  these 
three  agree  in  one." 

We  see  hence  a  reason  why  the  Spirit  is  said  to  be  true,  even  because 
he  is  not  alone,  for  the  water  and  the  blood  concur  a\  ith  him.  Thus  a 
testimony  is  formed  consistently  with  the  requirement  of  the  law.  We 
hence  also  see  the  import  of  what  is  stated  when  the  testimony  of  men  is 
mentioned,  as  though  he  had  said,  The  testimony  of  three  men  is  received 
as  valid,  how  much  more  valid  is  the  testimony  of  God,  which  has  three  wit- 
nesses in  its  behalf?  It  is  called  God's  tesfimony,  because  the  witnesses 
have  been  ordered  and  appointed  by  him. 

When  it  is  said  that  he  came  with  water  and  blood,  the  meaning  is,  that 


260  COMMENTARIES  ON  CHAP.  V.  9. 

But  from  these  words  we  may  learn,  tliat  faith  does  not 
lay  hold  on  a  bare  or  an  empty  Christ,  but  that  his  power  is 
at  the  same  time  vivifying.  For  to  what  purpose  has  Christ 
been  sent  on  the  earth,  except  to  reconcile  God  by  the  sacri- 
fice of  his  deatli  ?  except  the  office  of  washing  had  been 
allotted  to  him  by  the  Father  ? 

It  may  however  be  objected,  that  the  distinction  here 
mentioned  is  superfluous,  because  Christ  cleansed  us  by  ex- 
piating our  sins  ;  then  the  Apostle  mentions  the  same  thing 
twice.  I  indeed  allow  that  cleansing  is  included  in  expia- 
tion ;  therefore  I  made  no  diflerence  between  the  water  and 
the  blood,  as  though  they  were  distinct ;  but  if  any  one  of 
us  considers  his  own  infirmity,  he  will  readily  acknowledge 
that  it  is  not  in  vain  or  without  reason  that  blood  is  distin- 
guished from  the  water.  Besides,  the  Apostle,  as  it  has  been 
stated,  alludes  to  the  rites  of  the  law  ;  and  God,  on  account 
of  human  infirmity,  had  formerly  appointed,  not  only  sacri- 
fices, but  also  washings.  And  the  Apostle  meant  distinctly 
to  show  that  the  reality  of  both  has  been  exhibited  in  Christ, 
and  on  this  account  he  had  said  before,  "  Not  by  water  only," 
for  he  means,  that  not  only  some  part  of  our  salvation  is 
found  in  Christ,  but  the  whole  of  it,  so  that  nothing  is  to  be 
sought  elsewhere. 

9.  If  we  receive  the  witness,  or  testimony,  of  men.  He 
proves,  reasoning  from  the  less  to  the  greater,  how  ungrate- 
ful men  are  when  they  reject  Christ,  who  has  been  approved, 
as  he  has  related,  by  God  ;  for  if  in  worldly  affairs  we  stand 
to  the  words  of  men,  Avho  may  lie  and  deceive,  how  unrea- 
sonable it  is  that  God  should  have  less  credit  given  to  him, 
when  sitting  as  it  were  on  his  own  throne,  where  he  is  the 
supreme  judge.  Then  our  own  corrujition  alone  prevents  us 
to  receive  Christ,  since  he  gives  us  full  proof  for  believing  in 
his  power.     Besides,  he  calls  not  only  that  the  testimony  of 

he  came,  having-  water  and  blood  ;  the  proposition  ?/«  has  sometimes  this 
meaning,  and  it  is  changed  in  the  second  chiuse  into  £".  We  meet  with 
simikr  instances  in  2  Cor.  iii.  11,  and  in  iv.  1 1.  See  Rom.  ii.  27  ;  iv.  11.  j 
According  to  this  constrnction,  the  expLination  of  Calvin  is  alone  the  : 
right  one,  that  the  water  means  cleansing,  and  the  blood  expiation,  the  i 
terms  being  borrowed  from  the  rites  of  the  law ;  and  a  reference  is  also  : 
made  to  the  law  when  the  witness  of  men  is  mentioned. — Ed. 


CHAP.  V.  10.  THE  FIRST  EPISTLE  OP  JOHN.  261 

God  which  the  Spirit  imprints  on  our  hearts,  but  also  that 
which  we  derive  from  the  water  and  the  blood.  For  that 
power  of  cleansing-  and  expiating  was  not  earthly,  but  hea- 
venly. Hence  the  blood  of  Christ  is  not  to  be  estimated 
according  to  the  common  manner  of  men  ;  but  we  must 
rather  look  to  the  design  of  God,  who  ordained  it  for  blotting 
out  sins,  and  also  to  that  divine  efficacy  which  flows  from  it. 

9. — For  this  is  the  witness  of  God  9. — Porro  hoc   est  testimonium 

which  he  hath  testified  of  his  Son.  Dei,  quod  testificatus  estde  Fiho  suo. 

10.  He  that  believeth  on  the  Son  10.  Qui  credit  in  Fihum  Dei,  habet 
of  God  hath  the  witness  in  himself:  testimonium  in  seipso:  qui  non  cre- 
he  that  beheveth  not  God  Iiath  made  (lit  Deo,  mendacem  facit  eum  ;  quia 
him  a  Uar  ;  because  he  believeth  not  non  credidit  in  testimonium  quod 
the  record  that  God  gave  of  his  Son.  testificatus  est  Deus  de  Filio  suo. 

11.  And  this  is  the  record,  that  11.  Et  hoc  est  testimonium,  quod 
God  hath  given  to  us  eternal  life  ;  vitam  setcrnam  dedit  nobis  Deus  ;  ot 
and  this  life  is  in  his  Son.  hoec  vita  in  Filio  ejus  est. 

12.  He  that  hath  the  Son  hath  12.  Qui  habet  Filium,  habet  vi- 
life ;  and  he  that  hath  not  the  Son  tam  ;  qui  non  habet  Filium  Dei, 
of  God  hath  not  hfe.  vitam  non  habet. 

9.  For  this  is  the  witness,  or  testimony,  of  God.  The  par- 
ticle on  does  not  mean  here  the  cause,  but  is  to  be  taken  as 
explanatory  ;  for  the  Apostle,  after  having  reminded  us  that 
God  deserves  to  be  believed  much  more  than  men,  now  adds, 
that  we  can  have  no  faith  in  God,  except  by  believing  in 
Christ,  because  God  sets  him  alone  before  us  and  makes  us 
to  stand  in  him.  He  hence  infers  that  we  believe  safely  and 
with  tranquil  minds  in  Christ,  because  God  by  his  authority 
warrants  our  faith.  He  does  not  say  that  God  speaks  out- 
wardly, but  that  every  one  of  the  godly  feels  within  that 
God  is  the  author  of  his  fiiith.  It  hence  appears  how  differ- 
ent from  faith  is  a  fading  opinion  dependent  on  something 
else. 

10.  He  that  believeth  not.  As  the  faithful  possess  this  be- 
nefit, that  they  know  themselves  to  be  beyond  the  danger  of 
erring,  because  they  have  God  as  their  foundation;  so  he 
makes  the  ungodly  to  be  guilty  of  extreme  blasphemy,  be- 
cause they  charge  God  with  falsehood.  Doubtless  nothing 
is  more  valued  by  God  than  his  own  truth,  therefore  no 
wrong  more  atrocious  can  be  done  to  him,  than  to  rob  him 
of  this  honour.  Then  in  order  to  induce  us  to  believe,  he 
takes  an  argument  from  the  opposite  side ;  for  if  to  make 


2G2  COMMENTARIES  ON  CHAP.  V.  I  1 . 

Gocl  a  liar  be  a  horrible  and  execrable  impiety,  because  tlien 
what  especially  belongs  to  him  is  taken  away,  who  would 
not  dread  to  withhold  faith  from  the  gospel,  in  which  God 
would  have  himself  to  be  counted  singulai'ly  true  and  faith- 
ful ?      This  ought  to  be  carefully  observed. 

Some  wonder  why  God  commends  faith  so  much,  why 
unbelief  is  so  severely  condemned.  But  the  glory  of  God  is 
implicated  in  this  ;  for  since  he  designed  to  shew  a  special 
instance  of  his  truth  in  the  gospel,  all  they  who  reject 
Christ  there  offered  to  tliem,  leave  nothing  to  him.  There- 
fore, though  we  may  grant  that  a  man  in  other  parts  of  his 
life  is  like  an  angel,  yet  his  sanctity  is  diabolical  as  long  as 
he  rejects  Clirist.  Thus  we  see  some  under  the  Papacy 
vastly  pleased  with  the  mere  mask  of  sanctity,  while  they 
still  most  obstinately  resist  the  gospel.  Let  us  then  under- 
stand, that  it  is  the  beginning  of  true  religion,  obediently  to 
embrace  this  doctrine,  which  he  has  so  strongly  confirmed  by 
his  testimony. 

11.  That  God  hath  given  us  eternal  life.  Having  now  set 
forth  the  benefit,  he  invites  vis  to  believe.  It  is,  indeed,  a 
reverence  due  to  God,  immediately  to  receive,  as  beyond 
controversy,  whatever  he  declares  to  us.  But  since  he  freely 
offers  life  to  us,  our  ingratitude  will  be  intolerable,  except  with 
jjrompt  faith  we  receive  a  doctrine  so  sweet  and  so  lovely. 
And,  doubtless,  the  words  of  the  Apostle  are  intended  to 
shew,  that  we  ought  not  only  reverently  to  obey  the  gospel, 
lest  we  should  affront  God  ;  but  that  we  ought  to  love  it,  be- 
cause it  brings  to  us  eternal  life.  We  hence  also  learn  what 
is  especially  to  be  sought  in  the  gospel,  even  the  free  gift  of 
salvation  ;  for  that  God  there  exhorts  us  to  repentance  and 
fear,  ought  not  to  be  sej)arated  from  the  grace  of  Christ. 

But  the  Apostle,  that  he  might  keep  us  altogether  in 
Clirist,  again  repeats  that  life  is  found  in  him  ;  as  though 
he  had  said,  that  no  other  way  of  obtaining  life  has  been 
appointed  for  us  by  God  the  Father.  And  the  Apostle,  in- 
deed, briefly  includes  here  three  things  :  that  we  are  all 
given  up  to  death  until  God  in  his  gratuitous  favour  restores 
us  to  life  ;  for  he  plainly  declares  that  life  is  a  gift  from 
God :  and  hence  also  it  follows  that  we  are  destitute  of  it, 


CHAP,  v.]  2  THE  FIRST  EPISTLE  OF  JOHN.  263 

aud  that  it  cannot  be  acquired  by  merits  ;  secondly,  he 
teaches  us  that  this  life  is  conferred  on  us  by  the  gospel, 
because  there  the  goodness  and  the  paternal  love  of  God  is 
made  known  to  us ;  lastly,  he  says  that  we  cannot  other- 
wise become  partakers  of  this  life  than  by  believing  in 
Christ. 

12.  He  that  hath  not  the  Son.  This  is  a  confirmation  of 
the  last  sentence.  It  ought,  indeed,  to  have  been  sufficient, 
that  God  made  life  to  be  in  none  but  in  Christ,  that  it  might 
be  sought  in  him  ;  but  lest  any  one  should  turn  away  to 
another,  he  excludes  all  from  the  hope  of  life  who  seek  it 
not  in  Christ.  We  know  what  it  is  to  have  Christ,  for  he 
is  possessed  by  faith.  He  then  shews  that  all  who  are 
separated  from  the  body  of  Christ  are  without  life. 

But  this  seems  inconsistent  with  reason  ;  for  history  shews 
that  there  have  been  great  men,  endued  with  heroic  virtues, 
who  yet  were  wholly  unacquainted  with  Christ ;  and  it 
seems  unreasonable  that  men  of  so  great  eminence  had  no 
honour.  To  this  I  answer,  that  we  are  greatly  mistaken  if 
we  think  that  whatever  is  eminent  in  our  eyes  is  approved 
by  God ;  for,  as  it  is  said  in  Luke  xvi.  15,  "  What  is  highly 
esteemed  by  men  is  an  abomination  with  God.''  For  as  the 
filthiness  of  the  heart  is  hid  from  us,  we  are  satisfied  with 
the  external  appearance  ;  but  God  sees  that  under  this  is 
concealed  the  foulest  filth.  It  is,  therefore,  no  wonder  if 
specious  virtues,  flowing  from  an  impure  heart,  and  tending 
to  no  right  end,  have  an  ill  odour  to  him.  Besides,  whence 
comes  purity,  whence  a  genuine  regard  for  religion,  except 
from  the  Spirit  of  Christ  ?  There  is,  then,  nothing  worthy 
of  praise  except  in  Christ. 

There  is,  further,  another  reason  which  removes  every 
doubt ;  for  the  righteousness  of  men  is  in  the  remission  of 
sins.  If  you  take  away  this,  the  sure  curse  of  God  and 
eternal  death  awaits  all.  Christ  alone  is  he  who  reconciles 
the  Father  to  us,  as  he  has  once  for  all  pacified  him  by  the 
sacrifice  of  the  cross.  It  hence  follows,  that  God  is  propiti- 
ous to  none  but  in  Christ,  nor  is  there  righteousness  but  in 
him. 

Were  any  one  to  object  and  say.  that  Cornelius,  as  men- 


264  COMMENTARIES  ON  CHAP.  V.  18. 

tioned  by  Luke,  (Acts  x,  2,)  was  accepted  of  God  before  lie 
was  called  to  tlie  faith  of  the  gospel  :  to  this  I  answer 
shortly,  that  God  sometimes  so  deals  with  us,  that  the  seed 
of  faith  appears  immediately  on  the  first  day.  Cornelius 
had  no  clear  and  distinct  knowledge  of  Christ ;  but  as  he 
had  some  perception  of  God's  mercy,  he  must  at  the  same 
tiiTie  understand  something  of  a  Mediator.  But  as  God  acts 
in  ways  hidden  and  wonderful,  let  us  disregard  those  specu- 
lations which  profit  nothing,  and  hold  only  to  that  plain  way 
of  salvation,  which  he  has  made  known  to  us. 

13.  These  tilings  have  I  written  13.  Hxc  scripsi  vobis  credcnti- 
unto  you  that  believe  on  the  name  bus  in  nomen  Filii  Dei,  ut  sciatis 
of  the  Son  of  God,  that  ye  may  quod  vitam  habetis  asternam,  et  ut 
know  that  ye  have  eternal  life,  and  credatis  in  nomen  Filii  Dei. 

that  ye  may  believe  on  the  name  of 
the  Son  of  God. 

14.  And  this  is  the  confidence  14.  Atque  brec  est  fiducia  quam 
that  we  have  in  him,  that,  if  we  ask  habemus  erga  eum,  quod  si  quid 
any  thing  according  to  his  will,  he  petierimus  secundum  voluntatem 
hearelh  us.  ejus,  audit  nos. 

15.  And  if  we  know  that  he  hear  15  Si  autem  novimus  quod  audit 
us,  M'hatsoever  we  ask,  we  know  nos,  quum  quid  petierimus ;  novi- 
that  we  have  the  petitions  that  we  mus  quod  habemus  petitiones  quas 
desired  of  him.  I^ostulavimus  ab  eo. 

IS.  These  things  have  I  written  unto  you.  As  there 
ought  to  be  a  daily  progress  in  faith,  so  he  says  that  he 
wrote  to  those  who  had  already  believed,  so  that  they  might 
believe  more  firmly  and  with  greater  certainty,  and  thus 
enjoy  a  fuller  confidence  as  to  eternal  life.  Then  the  use  of 
doctrine  is,  not  only  to  initiate  the  ignorant  in  the  know- 
ledge of  Christ,  but  also  to  confirm  those  more  and  more 
who  have  been  already  taught.  It  therefore  becomes  us 
assiduously  to  attend  to  the  duty  of  learning,  that  our  faith 
may  increase  through  the  whole  course  of  our  life.  For  there 
are  still  in  us  many  remnants  of  unbelief,  and  so  w^eak  is  our 
faith  that  what  we  believe  is  not  yet  really  believed  except 
there  be  a  fuller  confirmation. 

But  we  ought  to  observe  the  way  in  which  faith  is  con- 
firmed, even  by  having  the  oflSce  and  power  of  Christ  ex- 
plained to  us.  For  the  Apostle  says  that  he  wrote  these 
things,  that  is,  that  eternal  life  is  to  be  sought  nowhere  else 
but  in  Christ,  in  order  that  they  who  were  believers  already 


CHAP.  V.  14.  THE  FIRST  EPISTLE  OF  JOHN.  265 

might  believe,  that  is,  make  progress  in  believing.  It  is 
therefore  the  duty  of  a  godly  teacher,  in  order  to  confirm 
disciples  in  the  faith,  to  extol  as  much  as  possible  the  grace 
of  Christ,  so  that  being  satisfied  with  that,  we  may  seek 
nothing  else. 

As  the  Papists  obscure  this  truth  in  various  ways,  and 
extenuate  it,  they  shew  suflSciently  by  this  one  thing  that 
they  care  for  nothing  less  than  for  the  right  doctrine  of  faith ; 
yea,  on  this  account,  their  schools  ought  to  be  more  shunned 
than  all  the  Scyllas  and  Charybdises  in  the  world  ;  for 
hardly  any  one  can  enter  them  without  a  sure  shipwreck  to 
his  faith. 

The  Apostle  teaches  further  in  this  passage,  that  Christ 
is  the  peculiar  object  of  faith,  and  that  to  the  faith  which 
we  have  in  his  name  is  annexed  the  hope  of  salvation.  For 
in  this  case  the  end  of  believing  is,  that  we  become  the  chil- 
dren and  the  heirs  of  God. 

14.  And  this  is  the  confidence.  He  commends  the  faith 
which  he  mentioned  by  its  fruit,  or  he  shews  that  in  which 
our  confidence  especially  is,  that  is,  that  the  godly  dare  con- 
fidently to  call  on  God ;  as  also  Paul  sj^eaks  in  Eph.  iii.  12, 
that  we  have  by  faith  access  to  God  with  confidence  ;  and 
also  in  Rom.  viii.  15,  that  the  Spirit  gives  us  a  mouth  to 
cry  Abba,  Father.  And  doubtless,  were  we  driven  away 
from  an  access  to  God,  nothing  could  make  us  more  miser- 
able ;  but,  on  the  other  hand,  provided  this  asylum  be 
opened  to  us,  we  should  be  happy  even  in  extreme  evils ; 
nay,  this  one  thing  renders  our  troubles  blessed,  because  we 
surely  know  that  God  will  be  our  deliverer,  and  relying  on 
his  paternal  love  towards  us,  we  flee  to  him. 

Let  us,  then,  bear  in  mind  this  declaration  of  the  Apostle, 
that  calling  on  God  is  the  chief  trial  of  our  faith,  and  that 
God  is  not  rightly  nor  in  faith  called  upon  except  we  be  fully 
persuaded  that  our  prayers  will  not  be  in  vain.  For  the 
Apostle  denies  that  those  who,  being  doubtful,  hesitate,  are 
endued  with  faith. 

It  hence  appears  that  the  doctrine  of  faith  is  buried  and 
nearly  extinct  under  the  Papacy,  for  all  certainty  is  taken 
away.     They  indeed  mutter  many  prayers,  and  prattle  much 


266  COMMENTARIES  ON  CHAP.  V.  15. 

about  praying  to  God  ;  but  they  pray  with  doubtful  and 
fluctuating-  hearts,  and  bid  us  to  pray ;  and  yet  they  even 
condemn  this  confidence  vvliich  the  Apostle  requires  as  ne- 
cessary. 

According  to  his  luill.  By  this  expression  he  meant  by 
the  way  to  remind  us  wliat  is  the  right  way  or  rule  of  pray- 
ing, even  wlien  men  subject  their  own  wishes  to  God.  For 
though  God  has  promised  to  do  whatsoever  his  people  may 
ask,  yet  he  does  not  allow  them  an  unbridled  liberty  to  ask 
whatever  may  come  to  their  minds ;  but  he  has  at  the  same 
time  jDrescribed  to  them  a  law  according  to  which  they  are 
to  pray.  And  doubtless  nothing  is  better  for  us  than  this 
restriction;  for  if  it  was  allowed  to  every  one  of  us  to  ask  what 
he  pleased,  and  if  God  were  to  indulge  us  in  our  wishes,  it 
would  be  to  provide  very  badly  for  us.  For  what  may  be 
expedient  we  know  not ;  nay,  we  boil  over  with  corrupt  and 
hurtful  desires.  But  God  supplies  a  twofold  remedy,  lest 
we  should  pray  otherwise  than  according  to  what  his  own 
will  has  prescribed  ;  for  he  teaches  us  by  his  word  what  he 
Avould  have  us  to  ask,  and  he  has  also  set  over  us  his  Spirit 
as  our  guide  and  ruler,  to  restrain  our  feelings,  so  as  not  to 
suffer  them  to  wander  beyond  due  bounds.  For  what  or  how 
to  pray,  we  know  not,  says  Paul,  but  the  Spirit  helpeth  our 
infirmity,  and  excites  in  us  unutterable  groans.  (Rom.  viii. 
26.)  We  ought  also  to  ask  the  mouth  of  the  Lord  to  direct 
and  guide  our  prayers  ;  for  God  in  his  promises  has  fixed  for 
us,  as  it  has  been  said,  the  right  way  of  praying. 
"^  15.  And  if  we  know.  This  is  not  a  superfluous  repetition, 
as  it  seems  to  be ;  for  what  the  Apostle  declared  in  general 
respecting  the  success  of  prayer,  he  now  aflSrms  in  a  special 
manner  that  the  godly  pray  or  ask  for  nothing  from  God  but 
what  they  obtain.  But  wdien  he  says  that  all  the  petitions 
of  the  faithful  are  heard,  he  speaks  of  right  and  humble  peti- 
tions, and  such  as  are  consistent  with  the  rule  of  obedience. 
For  the  faithful  do  not  give  loose  reins  to  their  desires,  nor 
indulge  in  anything  that  may  please  them,  but  always  regard  ,, 
in  their  prayers  what  God  commands.  | 

This,  then,  is  an  application  of  the  general  doctrine  to  the 
special  and  private  benefit  of  every  one,  lest  the  faithful 


CHAP.  V.  16.  THE  FIRST  EPISTLE  OF  JOHN.  2()7 

should  doubt  that  God  is  propitious  to  prayers  of  each  in- 
dividual, so  that  with  quiet  minds  they  may  wait  until 
the  Lord  should  perform  what  they  pray  for,  and  that  being 
thus  relieved  from  all  trouble  and  anxiety,  they  may  cast  on 
God  the  burden  of  their  cares.  This  ease  and  security  ought 
not,  however,  to  abate  in  them  their  earnestness  in  prayer, 
for  he  who  is  certain  of  a  happy  event  ought  not  to  abstain 
from  praying  to  God.  For  the  certainty  of  faith  by  no 
means  generates  indifference  or  sloth.  The  Apostle  meant 
tliat  every  one  should  be  tranquil  in  his  necessities  when  he 
has  deposited  his  sighs  in  the  bosom  of  God. 

16.  If  any  man  see  his  brother  IG.  Si  quis  viderit  fratrem  ^uum 
sin  a  sin  winch  is  not  unto  death,  he  peccantem  peccato  non  ad  mortem, 
shall  ask,  and  he  shall  give  him  life  petet ;  et  dabit  iUi  vitam  peccanti, 
for  them  that  sin  not  imto  death,  dico,  non  ad  mortem :  est  peccatum 
Tiiere  is  a  sin  imto  death :  I  do  not  ad  mortem ;  non  pro  illo,  dico,  ut 
say  that  he  shall  pray  for  it.  quis  roget. 

17.  All  unrighteousness  is  sin:  17.  Omnis  injustitia  peccatum  est; 
and  there  is  a  sin  not  unto  death.  ct  est  peccatum  non  ad  mortem. 

IB.   We  know  that  whosoever  is  IS.  Novimus    quod   quisquis   ex 

born  of  God  sinneth  not ;  but  he  ]!)eo   genitus  est,   non  peccat ;  sed 

that  is  begotten  of  God  keepeth  him-  qui  genitus  est  ex  Deo  servat  seip- 

self,  and  that  wicked  one  toucheth  sum,  et  malignus  non  tangit  eum. 
him  not. 

16.  If  any  man.  The  Apostle  extends  still  further  the 
benefits  of  that  faith  which  he  has  mentioned,  so  that  our 
prayers  may  also  avail  for  our  brethren.  It  is  a  great  thing, 
that  as  soon  as  we  are  oppressed,  God  kindly  invites  us  to 
himself,  and  is  ready  to  give  us  help  ;  but  that  he  hears  us 
asking  for  others,  is  no  small  confirmation  to  our  faith,  in 
order  that  we  may  be  fully  assured  that  we  shall  never  meet 
with  a  repulse  in  our  own  case. 

The  Apostle  in  the  meantime  exhorts  us  to  be  mutually 
solicitous  for  the  salvation  of  one  another  ;  and  he  would 
also  have  us  to  regard  the  falls  of  the  brethren  as  stimulants 
to  prayer.  And  surely  it  is  an  iron  hardness  to  be  touched 
with  no  pity,  when  we  see  souls  redeemed  by  Christ's  blood 
going  to  ruin.  But  he  shews  that  there  is  at  hand  a  remedy, 
by  which  brethren  can  aid  brethren.  He  who  will  pray  for 
the  perishing,  will,  he  says,  restore  life  to  him  ;  though  the 
words,  "  he  shall  give,"  may  be  applied  to  God,  as  though  it 
was  said,  God  will  grant  to  your  prayers  the  life  of  a  brother. 


268  COMMENTARIES  ON  CHAP.  V.  16. 

But  the  sense  will  still  be  the  same,  that  the  prayers  of  the 
faithful  so  far  avail  as  to  rescue  a  brother  from  death.  If 
we  understand  man  to  be  intended,  that  he  will  give  life  to 
a  brother,  it  is  a  hyperbolical  expression  ;  it  however  con- 
tains nothing  inconsistent ;  for  what  is  given  to  us  by  the 
gratuitous  goodness  of  God,  yea,  what  is  granted  to  others 
for  our  sake,  we  are  said  to  give  to  others.  So  great  a 
benefit  ought  to  stimulate  us  not  a  little  to  ask  for  our 
brethren  the  forgiveness  of  sins.  And  when  the  Apostle 
recommends  sympathy  to  us,  he  at  the  same  time  reminds 
us  how  much  we  ought  to  avoid  the  cruelty  of  condemning 
our  brethren,  or  an  extreme  rigour  in  despairing  of  their 
salvation. 

A  sin  which  is  not  unto  death.  That  we  may  not  cast 
away  all  hope  of  the  salvation  of  those  who  sin,  he  shews 
that  God  docs  not  so  grievously  punish  their  falls  as  to  re- 
pudiate them.  It  hence  follows  that  we  ought  to  deem  them 
brethren,  since  God  retains  them  in  the  number  of  his  chil- 
dren. For  he  denies  that  sins  are  to  death,  not  only  those 
by  which  the  saints  daily  oiFend,  but  even  when  it  happens 
that  God's  wrath  is  grievously  provoked  by  them.  For  as 
long  as  room  for  pardon  is  left,  death  does  not  wholly  retain 
its  dominion. 

The  Apostle,  however,  does  not  here  distinguish  between 
venial  and  mortal  sin,  as  it  was  afterwards  commonly  done. 
For  altogether  foolish  is  that  distinction  which  prevails 
under  the  Papacy.  The  Sorbons  acknowledge  that  there  is 
hardly  a  mortal  sin,  except  there  be  the  grossest  baseness, 
such  as  may  be,  as  it  were,  tangible.  Thus  in  venial  sins 
they  think  that  there  may  be  the  greatest  filth,  if  hidden  in 
the  soul.  In  short,  they  suppose  that  all  the  fruits  of  origi- 
nal sin,  provided  they  appear  not  outwardly,  are  washed 
away  by  the  slight  sprinkling  of  holy  water !  And  what 
w^onder  is  it,  since  they  regard  not  as  blasphemous  sins, 
doubts  respecting  God's  grace,  or  any  lusts  or  evil  desires, 
except  they  are  consented  to  ?  If  tlie  soul  of  man  be  as- 
sailed by  unbelief,  if  impatience  tempts  him  to  rage  against 
God,  whatever  monstrous  lusts  may  allure  him,  all  these 
are  to  the  Papists  lighter  than  to  be  deemed  sins,  at  least 


CHAP.  V.  16.  THE  FIRST  EPISTLE  OF  JOHN.  2G9 

after  baptism.  It  is  then  no  wonder,  tliat  tliey  make  venial 
otiences  of  tlie  greatest  crimes  ;  for  tliey  weigli  them  in  their 
own  balance  and  not  in  the  balance  of  God. 

But  among-  the  faithful  this  ought  to  be  an  indubitable 
truth,  that  whatever  is  contrary  to  God's  law  is  sin,  and  in 
its  nature  mortal  ;  for  where  there  is  a  transgression  of  the 
law,  there  is  sin  and  death. 

AVhat,  then,  is  the  meaning  of  the  Apostle  ?  He  denies 
that  sins  are  mortal,  which,  tliough  worthy  of  death,  are  yet 
not  thus  punished  by  God.  tie  therefore  does  not  estimate 
sins  in  themselves,  but  forms  a  judgment  of  them  according 
to  the  paternal  kindness  of  God,  which  pardons  the  guilt, 
where  yet  the  fault  is.  In  short,  God  does  not  give  over  to 
death  those  whom  he  has  restored  to  life,  though  it  depends 
not  on  them  that  they  are  not  alienated  from  life. 

There  is  a  sin  tmto  death.  I  have  already  said  that  the 
sin  to  which  there  is  no  hope  of  pardon  left,  is  thus  called. 
But  it  may  be  asked,  what  this  is  ;  for  it  must  be  very  atro- 
cious, when  God  thus  so  severely  punishes  it.  It  may  be 
gathered  from  the  context,  that  it  is  not,  as  they  say,  a  par- 
ticil  fall,  or  a  transgresssion  of  a  single  commandment,  but 
apostasy,  by  which  men  wholly  alienate  themselves  from 
God.  For  the  Apostle  afterwards  adds,  that  the  children 
of  God  do  not  sin,  that  is,  that  they  do  not  forsake  God,  and 
wholly  surrender  themselves  to  Satan,  to  be  his  slaves. 
Such  a  defection,  it  is  no  wonder  that  it  is  mortal ;  for  God 
never  thus  deprives  his  own  people  of  the  grace  of  the  Spii'it ; 
but  they  ever  retain  some  spark  of  true  religion.  They  must 
then  be  reprobate  and  given  up  to  destruction,  who  thus  fall 
away  so  as  to  have  no  fear  of  God. 

Were  any  one  to  ask,  whetlier  the  door  of  salvation  is 
closed  against  their  repentance  ;  the  answer  is  obvious,  that 
as  they  are  given  up  to  a  reprobate  mind,  and  are  destitute 
of  the  Holy  Spirit,  they  cannot  do  anything  else,  than 
with  obstinate  minds,  become  worse  and  worse,  and  add  sins 
to  sins.  Moreover,  as  the  sin  and  blasphemy  against  the 
Spirit  ever  brings  with  it  a  defection  of  this  kind,  there  is 
no  doubt  but  that  it  is  here  pointed  out. 

But  it  mav  be  asked  again,  bv  what  evidences  can  we 


270  COMMENTARIES  ON  CHAP.  V.  18. 

know  that  a  man's  fall  is  fatal ;  for  except  the  knowledge 
of  this  was  certain,  in  vain  would  the  Ajiostle  have  made 
this  excei:)tion,  that  they  were  not  to  pray  for  a  sin  of  this 
kind.  It  is  then  right  to  determine  sometimes,  whether  the 
fallen  is  without  hope,  or  whether  there  is  still  a  place  for  a 
remedy.  This,  indeed,  is  what  I  allow,  and  what  is  evident 
beyond  dispute  from  this  passage  ;  but  as  this  very  sehlom 
happens,  and  as  God  sets  before  us  the  infinite  riches  of  his 
grace,  and  bids  us  to  be  merciful  according  to  his  own  ex- 
ample, we  ought  not  rashly  to  conclude  that  any  one  has 
brought  on  himself  the  judgment  of  eternal  death  ;  on  the 
contrary,  love  should  disj^ose  us  to  hope  well.  But  if  the 
impiety  of  some  appear  to  us  not  otherwise  than  hopeless, 
as  though  the  Lord  pointed  it  out  by  the  finger,  we  ought 
not  to  contend  with  the  just  judgment  of  God,  or  seek  to  be 
more  merciful  than  he  is. 

17.  All  imrighteousness.  This  passage  may  be  explained 
variously.  If  you  take  it  adversatively,  the  sense  would  not 
be  unsuitable,  "  Though  all  unrighteousness  is  sin,  yet  every 
sin  is  not  unto  death."  And  equally  suitable  is  another 
meaning,  "  As  sin  is  every  unrighteousness,  hence  it  follows 
that  every  sin  is  not  unto  death."  Some  take  all  unrigh- 
teousness for  complete  unrighteousness,  as  though  the 
Apostle  had  said,  that  the  sin  of  which  he  sj)oke  was  the 
summit  of  unrighteousness.  I,  however,  am  more  disposed 
to  embrace  the  first  or  the  second  explanation  ;  and  as  the 
result  is  nearly  the  same,  I  leave  it  to  the  judgment  of 
readers  to  determine  which  of  the  two  is  the  more  appro- 
priate. 

18.  We  hnoiu  that  whosoever  is  horn  of  God.  If  you  sup- 
pose that  God's  children  are  wholly  pure  and  free  from  all 
sin,  as  the  fanatics  contend,  then  the  Apostle  is  inconsistent 
with  himself;  for  he  would  thus  take  away  the  duty  of 
mutual  prayer  among  brethren.  Then  he  says  that  those 
sin  not  who  do  not  wholly  fall  away  from  the  grace  of  God  ; 
and  hence  he  inferred  that  prayer  ought  to  be  made  for  all 
the  children  of  God,  because  they  sin  not  unto  death.  A 
proof  is  added.  That  every  one,  born  of  God,  keeps  himself, 
that  is,  keeps  himself  in  the  fear  of  God  ;  nor  does  he  suifer 


CHAP.  V.  19.  THE  FIRST  EPISTLE  OF  JOHN.  271 

himself  to  l)c  so  led  away,  as  to  lose  all  sense  of  religion,  and 
to  surrender  himself  wholly  to  the  devil  and  the  flesh. 

For  when  he  says,  that  he  is  not  touched  by  that  wicked 
one,  reference  is  made  to  a  deadly  wound  ;  for  the  cliildrcn 
of  God  do  not  remain  untouched  by  the  assaults  of  Satan, 
but  they  ward  off  his  strokes  by  the  shield  of  faith,  so  that 
they  do  not  penetrate  into  the  heart.  Hence  spiritual  life 
is  never  extingaiished  in  them.  This  is  not  to  sin.  Though 
the  faithful  indeed  fall  through  tlie  infirmity  of  the  flesh, 
yet  they  groan  under  the  burden  of  sin,  loatlie  themselves, 
and  cease  not  to  fear  God. 

Keepeth  himself.  What  properly  belongs  to  God  he  trans- 
fers to  us  ;  for  were  any  one  of  us  the  keeper  of  his  own 
salvation,  it  would  be  a  miserable  protection.  Tlierefore 
Christ  asks  the  Father  to  keep  us,  intimating  that  it  is  not 
done  by  our  own  strength.  The  advocates  of  free-will  lay 
hold  on  this  expression,  that  they  may  thence  prove,  that 
we  are  preserved  from  sin,  partly  by  God's  grace,  and  partly 
by  our  own  power.  But  they  do  not  perceive  that  the  faith- 
ful have  not  from  themselves  the  power  of  preservation  of 
which  the  Apostle  speaks.  Nor  does  he,  indeed,  speak  of 
their  power,  as  though  tliey  could  keep  themselves  by  their 
own  strength  ;  but  he  only  shews  that  they  ouglit  to  resist 
Satan,  so  that  they  may  never  be  fatally  wounded  by  his 
darts.  And  we  know  that  we  fight  with  no  other  weapons 
but  those  of  God.  Hence  the  faithful  keep  themselves  from 
sin,  as  far  as  they  are  kept  by  God.   (John  xvii.  11.) 

19.  And  we  knoAv  that  we  are  of  19.  Novimiis  quod  ex  Deo  sumus, 
God,  and  the  whole  world  licth  in  et  mundus  totus  m  nialigno  positus 
wickedness.  est. 

20.  And  we  know  that  the  Son  20.  Novimns  autem  quod  Filius 
of  God  is  come,  and  hath  given  vis  Dei  venit,  et  dedit  nobis  intelligen- 
annnderstanding,  that  we  may  know  tiam,  lit  cognoscamus  illmn  verum; 
him  that  is  true;  and  we  are  in  him  et  smnus  in  ipso  vero,  in  Filio  ejus 
that  is  true,  even  in  his  Son  Jesus  Jesu  Christo :  Hie  est  verus  J>eus, 
Christ.     This  is  the  true  God,  and  et  vita  teterna. 

eternal  life. 

21.  Little  children,  keep  your-  21.  Filioli,  custodite  vos  ah  idolis. 
selves  from  idols.     Amen.  Amen. 

1.9.  ^Ye  are  of  God.  He  deduces  an  exhortation  from  his 
previous  doctrine  ;  for  what  he  had  declared  in  common  as 
to  the  children  of  God,  he  now  applies  to  those  he  was  writ- 


272  COMMENTARIES  ON  CHAP.  V.  20. 

ing'  to  ;  and  this  he  did,  to  stimuUite  them  to  beware  of  sin, 
and  to  encourag'e  them  to  repel  the  onsets  of  Satan. 

Let  readers  observe,  that  it  is  only  true  faith,  that  applies 
to  us,  so  to  speak,  the  grace  of  God  ;  for  the  Apostle  ac- 
knowledges none  as  faithful,  but  those  who  have  the  dignity 
of  being  God's  children.  Nor  does  he  indeed  put  probable 
conjecture,  as  the  Sophists  speak,  for  confidence  ;  for  he  says 
that  Ave  knotu.  The  meaning  is,  that  as  we  have  been  born 
of  God,  we  ought  to  strive  to  prove  by  our  separation  from 
the  world,  and  by  the  sanctity  of  our  life,  that  we  have  not 
been  in  vain  called  to  so  great  an  honour. 

Now,  this  is  an  admonition  very  necessary  for  all  the 
godly  ;  for  wherever  they  turn  their  eyes,  Satan  has  his 
allurements  prepared,  by  which  he  seeks  to  draw  them  away 
from  God.  It  would  then  be  difficult  for  them  to  hold  on 
in  their  course,  were  they  not  so  to  value  their  calling  as  to 
disregard  all  the  hindrances  of  the  world.  Then,  in  order 
to  be  well  prepared  for  the  contest,  these  two  things  must 
be  borne  in  mind,  that  the  world  is  wicked,  and  that  our 
calling  is  from  God. 

Under  the  term  luorld,  the  Apostle  no  doubt  includes  the 
whole  human  race.  By  saying  that  it  lietli  in  the  wicked 
one,  he  represents  it  as  being  under  the  dominion  of  Satan. 
There  is  then  no  reason  why  we  should  hesitate  to  shun  the 
world,  which  contemns  God  and  delivers  up  itself  into  the 
bondage  of  Satan  :  nor  is  there  a  reason  why  we  should  fear 
its  enmity,  because  it  is  alienated  from  God.  In  short,  since 
corruption  pervades  all  nature,  the  faithful  ought  to  study 
self-denial ;  and  since  nothing  is  seen  in  the  world  but 
wickedness  and  corruj^tion,  they  must  necessarily  disregard 
flesh  and  blood  that  they  may  follow  God.  At  the  same 
time  the  other  thing  ought  to  be  added,  that  God  is  he  who 
has  called  them,  that  under  his  protection  they  may  oj^pose 
all  the  machinations  of  the  world  and  Satan. 

20.  A7id  we  know  that  the  Son  of  God  is  come.  As  the 
children  of  God  are  assailed  on  every  side,  he,  as  we  have 
said,  encourages  and  exhorts  them  to  persevere  in  resisting 
their  enemies,  and  for  this  reason,  because  they  fight  under 
the  banner  of  God,  and  certainly  know  that  they  are  ruled 


CHAP.  V.  20.  THE  FIRST  EPISTLE  OF  JOHN.  273 

by  his  Spirit  ;  but   he  now  reminds  them  where  this  know- 
ledge is  especially  to  be  found. 

He  then  says  that  God  has  been  so  made  known  to  us, 
that  now  there  is  no  reason  for  doubting.  Tlie  Apostle  does 
not  witliout  reason  dwell  on  this  point ;  for  except  our  faith 
is  really  founded  on  God,  we  shall  never  stand  firm  in  the 
contest.  For  this  purpose  the  A2)ostle  shews  that  we  have 
obtained  through  Christ  a  sure  knowledge  of  the  true  God, 
so  that  we  may  not  fluctuate  in  uncertainty. 

By  true  God  he  does  not  mean  one  who  tells  the  truth, 
but  him  wlio  is  really  God  ;  and  he  so  calls  him  to  distin- 
guish him  from  all  idols.  Thus  time  is  in  opposition  to  what 
is  fictitious ;  for  it  is  ak7]6ivo<;,  and  woiaXrjOri^.  A  similar  pas- 
sage is  in  John  xvii.  3,  "  This  is  eternal  life,  to  know  thee,  the 
only  true  God,  and  him  whom  thou  hast  sent,  Jesus  Christ." 
And  he  justly  ascribes  to  Christ  this  office  of  illuminating 
our  minds  as  to  the  knowledge  of  God.  For,  as  lie  is  the 
only  true  image  of  the  invisible  God,  as  lie  is  the  only  in- 
terpreter of  the  Father,  as  he  is  the  only  guide  of  life,  yea, 
as  he  is  the  life  and  light  of  the  world  and  the  truth,  as 
soon  as  we  depart  from  him,  we  necessarily  become  vain  in 
our  own  devices. 

And  Christ  is  said  to  have  given  us  an  undei^standing ,  not 
only  because  he  shews  us  in  the  gospel  what  sort  of  being  is 
the  true  God,  and  also  illuminates  us  by  his  Spirit ;  but  be- 
cause in  Christ  himself  we  have  God  manifested  in  the 
flesh,  as  Paul  says,  since  in  him  dwells  all  the  fulness  of  the 
Deity,  and  are  hid  all  the  treasures  of  knowledge  and 
wisdom.  (Col  ii.  9.)  Thus  it  is  that  the  face  of  God  in  a 
manner  appears  to  us  in  Christ ;  not  that  there  was  no 
knowledge,  or  a  doubtful  knowledge  of  God,  before  the 
coming  of  Christ,  but  that  now  he  manifests  himself  more 
fully  and  more  clearly.  And  this  is  what  Paul  says  in 
2  Cor.  iv.  6,  that  God,  who  formerly  commanded  light  to 
shine  out  of  darkness  at  the  creation  of  the  world,  hath  now 
shone  in  our  hearts  through  the  brightness  of  the  knowledge 
of  his  glory  in  the  face  of  Christ. 

And  it  must  be  observed,  that  this  gift  is  peculiar  to 
the  elect.     Christ,  indeed,  kindles  for  all  indiscriminately 

s 


27-i<  COMMENTAPaES  ON  CHAP.  V.  20. 

the  torch  of  his  gospel  ;  but  all  have  not  tlie  eyes  of  tlicir 

minds  opened  to  see  it,  but  on  the  contrary  Satan  spreads  tlie 

veil  of  blindness  over  many.     Then  the  Apostle  means  the 

light  wliich  Christ  kindles  within  in  the  hearts  of  his  people, 

and  which  when  once  kindled,  is  never  extinguished,  though 

in  some  it  may  for  a  time  be  smothered. 

We  are  in  him  that  is  true.      By  these  words  he  reminds 

us  how  efficacious  is  that  knowledge  which  he  mentions, 

even  because  by  it  wo  are   united  to  Clirist  and  become 

one  with  God  ;  for  it  has  a  living  root,  fixed  in  the  heart, 

by  wliich  it  comes  that  God  lives  in  us  and  we  in  him.     As 

he  says,  without  a  copulative,  that  we  are  in  him  that  is 

true,  in  Ids  Son,  he  seems  to  express  the  manner  of  our 

union  with  God,  as  though  he  had  said,  tliat  wc  are  in  God 

through  Christ.^ 

This  is  the  true  God.     Though  the  Arians  have  attempted 

to   elude  tliis  passage,  and  some  agree  with  them  at  this 

day,    yet    we    have   here  a   remarkable   testimony    to    the 

divinity  of  Christ.     The  Arians  apply  this  passage  to  the 

Father,  as  though  the  Apostle  should  again  repeat  that  ho 

is  the  true  God.     But  nothing  could  be  more  frigid  than 

such  a  repetition.     He  has  already  twice  testified  that  the 

true  God  is  he  who  has  been  made  known  to  us  in  Christ, 

why  should  ho  again  add.  This  is  the  true  God  ?     It  applies, 

indeed,  most  suitably  to  Clirist ;  for  after  having  tauglit  us 

that  Christ  is  the  guide  by  whose  hand  we  are  led  to  God, 

he   now,  by  way  of  amplifying,  affirms  that  Christ  is   that 

God,  lest  we  should  think  tliat  we  are  to  seek  further  ;  and 

he  confirms  tliis  view  by  what  is  added,  ajid  eternal  life.    It 

is  doubtless  the  same  tliat  is  spoken  of,  as  being  the  true 

God  and  eternal  life.     I  pass  by  this,  tliat  the  relative  ovto^ 

usually  refers  to  the  last  person.     I  say,  tlicn,  that  Christ  is 

properly  called  eternal  life  ;   and  that  this  mode  of  speaking 

perpetually  occurs  in  John,  no  one  can  deny. 

_  >  It  is  rendered  by  some,  "  through  his  Son  Jesus  Christ."  Our  ver- 
sion, '•  even  in  his  Son  Jesus  ChrisC"  seems  not  to  be  right,  as  it  makes 
"  liim  that  is  true,"  to  be  the  Son,  M'hile  the  reference  is  to  God,  as  in  the 
previous  clause.  Tlie  true  meaning  wouhl  be  thus  conveyed,  "  And  ^ve  are 
in  the  true  Go'l,  being  in  his  Son  Jesus  Christ ;"  for  to  be  in  Christ,  is  to 
be  in  God.  Three  MSS.,  the  Vulgate,  and  several  of  the  Fathers,  read 
tlius,  "  and  we  are  in  his  true  Son  Jesus  Q\\xvii."—Ed. 


CHAP.  V.  21.  THE  FIRST  EPISTLE  OF  JOHN.  275 

The  meaning  is,  that  when  we  liave  Christ,  we  enjoy  the 
true  and  eternal  God,  for  nowhere  else  is  lie  to  be  sought ; 
and,  secondly,  that  we  become  thus  partakers  of  eternal  life, 
because  it  is  offered  to  us  in  Christ  tliougli  hid  in  the 
Father.  The  origin  of  life  is,  indeed,  the  Father ;  but  the 
fountain  from  which  we  are  to  draw  it,  is  Christ. 

21.  Keep  yourselves  from  idols.  Though  this  be  a  separ- 
ate sentence,  yet  it  is  as  it  were  an  appendix  to  the  pre- 
ceding doctrine.  For  the  vivifying  light  of  the  Gospel 
ought  to  scatter  and  dissipate,  not  only  darkness,  but  also 
all  mists,  from  the  minds  of  the  godly.  The  Apostle  not 
only  condemns  idolatry,  but  commands  us  to  beware  of  all 
images  and  idols  ;  by  which  he  intimates,  that  the  worship 
of  God  cannot  continue  uncorrupted  and  pure  whenever 
men  begin  to  be  in  love  with  idols  or  images.  For  so  innate 
in  us  is  superstition,  that  the  least  occasion  will  infect  us 
with  its  contagion.  Dry  wood  will  not  so  easily  burn  when 
coals  are  put  under  it,  as  idolatry  will  lay  hold  on  and  en- 
gross the  minds  of  men,  when  an  occasion  is  given  to  them. 
And  who  does  not  see  that  images  are  the  sparks?  What  ! 
sparks  do  I  say  ?  nay,  rather  torches,  which  are  sufficient  to 
set  the  whole  world  on  fire. 

The  Apostle  at  the  same  time  does  not  only  sj^eak  of 
statues,  but  also  of  altars,  and  includes  all  the  instruments 
of  superstitions.  Moreover,  the  Papists  are  ridiculous,  who 
pervert  this  passage  and  apply  it  to  the  statues  of  Jupiter 
and  Mercury  and  the  like,  as  though  the  Apostle  did  not 
teach  generally,  that  there  is  a  corruption  of  religion  when- 
ever a  corporeal  form  is  ascribed  to  God,  or  whenever  statues 
and  pictures  form  a  part  of  his  worship.  Let  us  then  re- 
member tliat  we  ought  carefully  to  continue  in  the  spiritual 
worshi]")  of  God,  so  as  to  banish  far  from  us  everything  that 
may  turn  us  aside  to  gross  and  carnal  superstitions. 


END  or  THE  FIRST  EPISTLE  OF  JOHN. 


COMMENTARIES 


THE  EPISTLE  OF  JAMES. 


THE  ARGUMENT. 

It  appears  from  the  writings  of  Jerome  and  Eusebius,  that 
this  Epistle  was  not  formerly  received  by  many  Churches 
without  opposition.  There  are  also  at  this  day  some  who  do 
not  think  it  entitled  to  authority.  I,  however,  am  inclined 
to  receive  it  without  controversy,  because  I  see  no  just  cause 
for  rejecting  it.  For  what  seems  in  the  second  chapter  to 
be  inconsistent  with  the  doctrine  of  free  justification,  we 
shall  easily  explain  in  its  own  place.  Though  he  seems  more 
sparing  in  proclaiming  the  grace  of  Christ  than  it  behoved 
an  Apostle  to  be,  it  is  not  surely  required  of  all  to  handle 
the  same  arguments.  The  waitings  of  Solomon  differ  much 
from  those  of  David  ;  while  the  former  was  intent  on  forming 
the  outward  man  and  teaching  the  precepts  of  civil  life,  the 
latter  spoke  continually  of  the  sj^iritual  worship  of  God, 
peace  of  conscience,  God's  mercy  and  gratuitous  promise  of 
saHation.  But  this  diversity  should  not  make  us  to  approve 
of  one,  and  to  condemn  the  other.  Besides,  among  the 
evangelists  themselves  there  is  so  much  diiference  in  setting 
forth  the  power  of  Christ,  that  the  other  three,  compared 
with  John,  have  hardly  sparks  of  that  full  brightness  which 
apjjears  so  conspicuous  in  him,  and  yet  we  commend  them 
all  alike. 

It  is  enough  to  make  men  to  receive  this  Epistle,  that  it 
contains  nothing  unworthy  of  an  Apostle  of  Christ.  It  is 
indeed  full  of  instruction  on  various  subjects,  the  benefit  of 
which  extends  to  every  part  of  the  Christian  life  ;  for  there 


COMMENTARIES  ON  THE  EPISTLE  OF  JAMES.  277 

are  here  remarkable  passages  on  patience,  jirayer  to  God,  the 
excellency  and  fruit  of  heavenly  truth,  humility,  holy  duties, 
the  restraining  of  the  tongue,  the  cultivation  of  peace,  the 
repressing  of  lusts,  the  contempt  of  the  world,  and  the  like 
things,  which  we  shall  separately  discuss  in  their  own  places. 
But  as  to  the  author,  there  is  somewhat  more  reason  for 
doubting.  It  is  indeed  certain  that  he  was  not  the  son  of 
Zebedee,  for  llerod  killed  him  shortly  after  our  Lord's  re- 
surrection. The  ancients  are  nearly  unanimous  in  thinking 
that  he  was  one  of  the  disciples  named  Oblias  and  a  relative 
of  Christ,  who  was  set  over  the  Church  at  Jerusalem  ;  and 
they  supposed  him  to  have  been  the  person  whom  Paul  men- 
tioned with  Peter  and  John,  who  he  says  were  deemed  pillars, 
(Gal.  ii.  9.)  But  that  one  of  the  disciples  was  mentioned  as 
one  of  the  three  pillars,  and  thus  exalted  above  the  other 
Apostles,  does  not  seem  to  me  probable.  I  am  therefore 
rather  inclined  to  the  conjecture,  that  he  of  whom  Paul 
speaks  was  the  son  of  Alphcus.  I  do  not  yet  deny  that 
another  was  the  ruler  of  the  Church  at  Jerusalem,  and  one 
indeed  from  the  college  of  the  disciples  ;  for  the  Apostles 
were  not  tied  to  any  particular  place.  But  whether  of  the 
two  was  the  writer  of  this  Epistle,  it  is  not  for  me  to  say. 
That  Oblias  was  certainly  a  man  of  great  authority  among 
the  Jews,  appears  even  from  this,  that  as  he  had  been  cruelly 
put  to  death  by  the  faction  of  an  ungodly  chief-priest,  Jose- 
phus  hesitated  not  to  impute  the  destruction  of  the  city  in 
part  to  his  death. 

CHAPTER  I. 

1.  James,  a  servant  of  God  and  of  1.  JacoLus,  Dei  ac  Domini  Jesu 

tlie  Lord  Jesus  Christ,  to  the  twelve  Christi    servus,    duodecim  tribubus 

tribes  which  are  scattered   abroad,  quae  in  dispersione  sunt,  salutem. 
greeting. 

2    My  brethren,  count  it  all  joy  2.  Omne  gaudium  existimate,  fra- 

A^hen  ye  fall  into  divers  temptations  ;  tres  mei,  quiun  in  tentationcs  varias 

incideritis ; 

3.  Knowing  this,  that  the  trying  3.  Scientes  quod  pi-obatio  fidci 
of  your  faith  Avorketh  ])aticnce.  vestrpe,  patientiam  opcratur. 

4.  But  let  patience  have  hei-  per-  4.  Patientia  vero  opus  perfectuni 
feet  work,  that  ye  may  be  perfect  habeat,  ut  sitis  perfect!  ct  intcgri, 
and  entire,  wanting  nothing.  in  nullo  deficicntes. 


27s  COMMENTARIES  ON  CHAP.  I.  2. 

1.  To  the  twelve  tribes.  When  the  ten  tribes  Avere  banished, 
the  Assj'rian  king  placed  them  in  difierent  parts.  After- 
wards, as  it  usually  happens  in  the  revolutions  of  kingdoms 
(such  as  then  took  place,)  it  is  very  probable  that  they  moved 
here  and  there  in  all  directions.  And  the  Jews  had  been 
scattered  almost  unto  all  quarters  of  the  world.  He  then 
Avrote  and  exhorted  all  those  whom  he  could  not  personally 
address,  because  they  had  been  scattered  far  and  wide.  But 
that  he  speaks  not  of  the  grace  of  Christ  and  of  faith  in 
him,  the  reason  seems  to  be  this,  because  he  addressed  those 
wlio  had  already  been  rightly  taught  by  others  ;  so  that  they 
had  need,  not  so  much  of  doctrine,  as  of  the  goads  of  ex- 
hortations.^ 

2.  All  joy.  The  first  exhortation  is,  to  bear  trials  with  a 
cheerful  ^jiind.  And  it  was  especially  necessary  at  that  time 
to  comfort  the  Jews,  almost  overwhelmed  as  they  were  with 
troubles.  For  the  very  name  of  the  nation  was  so  infamous, 
that  tliey  were  hated  and  despised  by  all  people  wherever 
they  went ;  and  their  condition  as  Christians  rendered  them 
still  more  miserable,  because  they  had  their  own  nation  as 
their  most  invetei'ate  enemies.  At  the  same  time,  this  con- 
solation M'as  not  so  suited  to  one  time,  but  that  it  is  always 
useful  to  believers,  whose  life  is  a  constant  warfare  on  earth. 

But  that  we  may  know  more  fully  what  he  means,  we  must 
doubtless  take  tenqitations  or  trials  as  including  all  adverse 

'  The  salutation  i.s  peculiar;  but  in  the  .same  form  with  tlie  letter  sent 
to  Antiocli  by  the  Apostles,  (of  whom  James  was  one,)  and  the  Church  at 
Jerusalem,  Acts  xv.  23.  It  is  therefore  apostolic,  thoui^h  adopted  from  a 
form  commonly  used  by  the  heatlien  writers.  See  Acts  xxiii.  26.  John 
in  his  Second  Epistle,  verses  10  and  11,  uses  tlie  verb  x'^-k''^  ^^  ^  similar 
sense  ;  and  it  means  properly  to  rejoice.  It  being  an  infinitive,  the  verb 
xiy&i^  to  say  or  to  bid,  is  put  before  it  by  John,  and  is  evidently  understood 
here.     Hence  the  salutation  may  be  thus  rendered, — 

*'  James,  a  servant  of  God  and  of  the  Lord  Jesus  Christ,  bids,  (or  sends, 
or  wishes)  joy  to  the  twelve  tribes  who  are  in  their  dispersion." 

There  had  been  an  enstern  and  a  vjcstern  dispersion,  the  first  at  llie 
Assyrian  and  Babylonian  captivity,  and  the  second  during  tlie  predominancy 
of  the  Grecian  power,  which  connnenced  with  Alexander  the  Great.  As 
tliis  Epistle  was  written  in  Greek,  it  was  no  doubt  intended  more  especially 
for  those  of  the  latter  dispersion.  But  the  benefit  of  the  eastern  dispersion 
was  soon  consulted,  as  the  very  first  version  of  the  New  Testament  was 
made  into  this  language,  that  is,  the  Syriac  ;  and  this  was  done  at  the 
beL^.iuning  of  the  second  centurv. — Ed. 


CHAP.  I.  3.  THE  EPISTLE  UF  JAMES.  279 

things ;  and  they  are  so  called,  because  they  are  tlie  tests 
of  our  obedience  to  God.  He  bids  the  faithful,  while  exer- 
cised with  these,  to  rejoice  ;  and  tliat  not  only  when  they 
fall  into  one  temptation,  but  into  many,  not  only  of  one 
kind,  but  of  various  kinds.  And  doubtless,  since  they  serve 
to  mortify  our  flesh,  as  the  vices  of  the  flesh  contiiiually 
shoot  up  in  us,  so  they  must  necessarily  be  often  repeated. 
Besides,  as  we  labour  under  diseases,  so  it  is  no  wonder  that 
different  remedies  are  applied  to  remove  them. 

The  Lord  then  afflicts  us  in  various  ways,  because  ambi- 
tion, avarice,  envy,  gluttony,  intemperance,  excessive  love 
of  the  world,  and  the  innumerable  lusts  in  which  we  abound, 
cannot  be  cured  by  the  same  medicine. 

When  he  bids  us  to  count  it  all  joy,  it  is  the  same  as  though 
he  had  said,  that  temptations  ought  to  be  so  deemed  as  gain, 
as  to  be  regarded  as  occasions  of  joy.  He  means,  in  sliort, 
that  there  is  nothing  in  afllictions  which  ought  to  disturb 
our  joy.  And  thus,  he  not  only  commands  us  to  bear  ad- 
versities calmly,  and  with  an  even  mind,  but  shews  that 
there  is  a  reason  why  the  faithful  should  rejoice  when 
pressed  down  by  them. 

It  is,  indeed,  certain,  that  all  the  senses  of  our  nature  are 
so  formed,  that  every  trial  produces  in  us  grief  and  sorrow  ; 
and  no  one  of  us  can  so  far  divest  himself  of  his  nature  as 
not  to  grieve  and  be  sorrowful  whenever  he  feels  any  evil. 
But  this  does  not  prevent  the  children  of  God  to  rise,  by  the 
guidnnce  of  the  Spirit,  above  the  sorrow  of  the  flesh.  Hence 
it  is,  that  in  the  midst  of  trouble  they  cease  not  to  rejoice. 

3.  Knowing  this,  that  the  trying.  We  now  see  why  he 
called  adversities  trials  or  temptations,  even  because  they 
serve  to  try  our  faitli.  And  there  is  here  a  reason  given  to 
confirm  the  last  sentence.  For  it  might,  on  the  other  hand, 
be  olijected,  "  How  comes  it,  that  we  judge  that  sweet  which 
to  the  sense  is  bitter  V  He  then  shews  by  the  effect  that  we 
ought  to  rejoice  in  afflictions,  because  they  produce  fruit 
that  ought  to  be  highly  valued,  even  patience.  If  God  then 
provides  for  our  salvation,  he  affords  us  an  occasion  of  re- 
joicing. Peter  uses  a  similar  argument  at  the  beginning  of 
his  first  Epistle,  "That  the  trial  of  your  faith,  more  precious 


280  COMMENTARIES  ON  CHAR  I.  l: 

than  gold,  may  be,"  &c.  We  certainly  dread  diseases,  and 
want,  and  exile,  and  prison,  and  reproach,  and  death,  because 
we  regard  them  as  evils  ;  but  when  we  understand  that  they 
are  turned  through  God's  kindness  unto  helps  and  aids  to 
our  salvation,  it  is  ingratitude  to  murmur,  and  not  willingly 
to  submit  to  be  tlius  paternally  dealt  with. 

Paul  says,  in  Rom.  v.  3,  that  we  are  to  glory  in  tribula- 
tions ;  and  James  says  here,  that  we  are  to  rejoice.  "  We 
glory,'"  says  Paul,  "  in  tribulations,  knowing  that  tribulation 
worketh  j)atience."  Wliat  immediately  follows  seems  con- 
trary to  the  words  of  James  ;  for  he  mentions  probation  in 
the  third  place,  as  the  eifect  of  patience,  wliich  is  here  put 
first  as  though  it  were  the  cause.  But  the  solution  is  obvi- 
ous ;  the  word  there  has  an  active,  but  here  a  passive  mean- 
ing. Probation  or  trial  is  said  by  James  to  produce  patience  ; 
for  were  not  God  to  try  us,  but  leave  us  free  from  trouble, 
there  would  be  no  patience,  which  is  no  other  thing  than 
fortitude  of  mind  in  bearing  evils.  But  Paul  means,  that 
while  by  enduring  we  conquer  evils,  we  experience  how 
much  God's  help  avails  in  necessities  ;  for  then  the  truth 
of  God  is  as  it  were  in  reality  manifested  to  us.  Hence  it 
comes  that  we  dare  to  entertain  more  hope  as  to  futurity ; 
for  the  truth  of  God,  known  by  experience,  is  more  fully 
believed  by  us.  Hence  Paul  teaches  that  by  such  a  proba- 
tion, that  is,  by  such  an  experience  of  divine  grace,  hope  is 
produced,  not  that  hope  then  only  begins,  but  that  it  in- 
creases and  is  confirmed.  But  both  mean,  that  tribuhxtion 
is  the  means  by  whicli  patience  is  produced. 

Moreover,  the  minds  of  men  are  not  so  formed  by  nature, 
that  affliction  of  itself  produces  patience  in  them.  But  Paul 
and  Peter  regard  not  so  much  the  nature  of  men  as  the  pro- 
vidence of  God  tlirough  which  it  comes,  that  the  faithful 
learn  patience  from  troubles ;  for  the  ungodly  are  thereby 
more  and  more  provoked  to  madness,  as  the  example  of 
Pliaraoh  proves.'^ 

4.  But  let  patience  have  her  perfect  work.     As  boldness 

'  The  word  used  lij  James  is  ooxi/^-io;,  trial,  tlie  act  of  testing,  and  by 
Paul  ^oxi/j.vi,  the  result  of  (csting,  experience.  James  speaks  of  probation, 
and  Paul  of  the  exixTience  gained  thereby. — Ed. 


CHAP    I.  5.  THE  EPISTLE  OF  JAMES.  281 

and  courage  often  appear  in  us  and  soon  fail,  lie  therefore 
requires  perseverance.  "  Real  patience/'  lie  says,  "  is  that 
which  endures  to  the  end."  For  work  here  means  the  effort, 
not  only  to  overcome  in  one  contest,  but  to  persevere  through 
life.  This  perfection  may  also  be  referred  to  the  sincerity 
of  the  soul,  that  men  ought  willingly  and  not  fcignedly  to 
submit  to  God  ;  but  as  the  word  ivork  is  added,  I  prefer  to 
explain  it  of  constancy.  For  there  are  many,  as  we  have 
said,  who  shew  at  first  an  heroic  greatness,  and  shortly  after 
grow  weary  and  faint.  He  therefore  bids  those  who  would 
be  perfect  and  entire^  to  persevere  to  the  end. 

But  what  he  means  by  these  two  words,  he  afterwards 
explains,  of  those  who  fail  not,  or  become  not  wearied  :  for 
they,  who  being  overcome  as  to  patience,  are  broken  down, 
must,  by  degrees,  be  necessarily^  weakened,  and  at  length 
wholly  fail. 

5.   If  any  of  you  lack  wisdom,  let  5.  Porru  si  quis  vestrum  destitul- 

him  ask  of  God,  that  givetli  to  all  tur  sai^ientia,  postulet   a  Deo,  qui 

man  liberally,  and  upbraideth  not ;  dat  omnibus  simpliciter,  ncc  expro- 

and  it  shall  be  given  him.  brat ;  et  dal'itur  ei. 

G.   But  let  him  ask  in  f;iith,  no-  6.  Postulet  autem  in  fide,  nihil 

thing  wavering  :   for  lie  that  waver-  haesitans  ;  nam  qui  htesitat  simiiis 

eth  is  like  a  wave  of  the  sea  driven  est  fluctui  maris,  qui  vento  agitur 

with  the  wind  and  tossed.  et  circmnfertur. 

7.  For  let  not  that  man  tliink  7.  Non  ergo  existimet  homo  ille 
that  he  shall  receive  any  thing  of  quod  sit  quicquam  acceptiirus  a 
the  Lord.  Domino. 

8.  A  double-minded  man  is  un-  8.  Vir  duplici  animo,  instabilis 
stable  in  all  his  ways.  est  in  omnibus  viis  suis. 

5.  If  any  of  you  lack  wisdom.  As  our  reason,  and  all  our 
feelings  are  averse  to  the  thought  that  we  can  be  happy 
in  the  midst  of  evils,  he  bids  us  to  ask  of  the  Lord  to  give 
us  wisdom.  For  wisdom  here,  I  confine  to  the  subject  of 
the  passage,  as  though  he  had  said,  "  If  this  doctrine  is  higher 
than  what  your  minds  can  reach  to,  ask  of  the  Lord  to  illu- 
minate you  by  his  Spirit ;  for  as  this  consolation  alone  is 
sufiicient  to  mitigate  all  the  bitterness  of  evils,  that  what  is 

'  "Perfect,  tsXs/o/,"  fully  grown,  mature;  "entire,  oXoxXnfo,"  complete, 
no  part  wanting.  The  first  refers  to  the  maturity  of  grace  ;  and  the  second 
to  its  completeness,  no  grace  being  wanting.  Tlicy  were  to  be  like  men 
full  grown,  and  not  maimed  or  mutilated,  but  having  all  their  members 
complete.—  Ed. 


282  COMMENTARIES  ON  CHAP.  I.  5. 

grievous  to  the  flesh  is  salutary  to  us  ;  so  we  must  neces- 
sarily be  overcome  with  impatience,  except  Ave  be  sustained 
by  this  kind  of  comfort."  Since  we  see  that  the  Lord  does 
not  so  require  from  us  what  is  above  our  strength,  but  that 
he  is  ready  to  help  us,  provided  we  ask,  let  us,  theiefore, 
learn,  whenever  he  commands  anything,  to  ask  of  him  the 
power  to  perform  it. 

Though  in  this  place  to  be  wise  is  to  submit  to  God  in 
the  endurance  of  evils,  under  a  due  conviction  that  he  so 
orders  all  things  as  to  ])romote  our  salvation  ;  yet  the  sen- 
tence may  be  generally  applied  to  every  branch  of  right 
knowledge. 

But  why  docs  he  say.  If  any  one,  as  though  all  of  them 
did  not  want  wisdom  ?  To  this  I  answer,  that  all  are  by  na- 
ture without  it ;  but  that  some  are  gifted  with  the  spirit  of 
wisdom,  while  others  are  without  it.  As,  then,  all  had  not 
made  such  progress  as  to  rejoice  in  affliction,  but  few  there 
were  to  whom  this  had  been  given,  James,  therefore,  referred 
to  such  cases  ;  and  he  reminded  those  who  were  not  as  yet 
fully  convinced  that  by  the  cross  their  salvation  was  pro- 
moted by  the  Lord,  that  they  were  to  ask  to  be  endued  with 
wisdom.  And  yet  there  is  no  doubt,  but  that  necessity  re- 
minds us  all  to  ask  the  same  thing  ;  for  he  who  has  made 
the  greatest  2'>rogress,  is  yet  far  oif  from  the  goal.  But  to 
ask  an  increase  of  wisdom  is  another  thing  than  to  ask  for 
it  at  first. 

When  he  bids  us  to  ask  of  the  Lord,  he  intimates,  that  he 
alone  can  heal  our  diseases  and  relieve  our  wants. 

That  giveth  to  all  men  liberally.  By  all,  he  means  those 
who  ask  ;  for  they  who  seek  no  remedy  for  their  wants,  de- 
serve to  pine  away  in  them.  However,  this  universal  decla- 
ration, by  which  eveiy  one  of  us  is  invited  to  ask,  without 
exception,  is  very  important  ;  hence  no  man  ought  to  de- 
prive himself  of  so  great  a  privilege. 

To  the  same  purpose  is  the  promise  which  immediately 
follows ;  for  as  by  this  command  he  shews  what  is  the  duty 
of  every  one,  so  he  affirms  that  they  would  not  do  in  vain 
what  he  commands  ;  according  to  what  is  said  by  Christ, 
"  Knock,  and  it  shiill  be  opened."    (Matt.  vii.  7  ;  Luke  xi.  9.) 


CHAP.  I.  6.  THE  EPISTLE  OF  JAMES.  283 

The  word  liberally^  or  freely,  denotes  promptitude  in  giv- 
ing. So  Paul,  in  Rom.  xii.  8,  requires  simplicity  in  deacons. 
And  in  2  Cor.  viii.  and  ix.,  when  speakingof  charity  or  love, 
he  repeats  the  same  word  several  times.  The  meaning,  then, 
is,  that  God  is  so  inclined  and  ready  to  give,  that  he  rejects 
none,  or  haughtily  puts  them  off,  being  not  like  the  niggardly 
and  grasping,  who  either  sparingly,  as  with  a  closed  hand, 
give  but  little,  or  give  only  a  part  of  what  they  were  about 
to  give,  or  long  debate  with  themselves  whether  to  give 
or  not.^ 

And  uphraideth  not.  This  is  added,  lest  any  one  should 
fear  to  come  too  often  to  God.  Those  who  are  the  most 
liberal  among  men,  when  any  one  asks  often  to  be  helped, 
mention  their  former  acts  of  kindness,  and  thus  excuse  them- 
selves for  the  future.  Hence,  a  mortal  man,  however  oj)en- 
handed  he  may  be,  we  are  ashamed  to  weary  by  asking  too 
often.  But  James  reminds  us,  that  there  is  nothing  like 
this  in  God  ;  for  he  is  ready  ever  to  add  new  blessings  to 
former  ones,  without  any  end  or  limitation. 

6.  Bat  let  him  ask  in  faith.  He  shews  here,  first  the  right 
way  of  jDraying  ;  for  as  we  cannot  pray  without  the  word, 
as  it  were,  leading  the  way,  so  we  must  believe  before  we 
pray ;  for  we  testify  by  prayer,  that  we  hope  to  obtain  from 
God  the  grace  which  he  has  promised.  Thus  every  one  who 
has  no  faith  in  the  promises,  prays  dissemblingly.  Hence, 
also,  we  learn  what  is  true  faith  ;  for  James,  after  having 
bidden  us  to  ask  in  faith,  adds  this  explanation,  nothing 
wavering,  or,  doubting  nothing.  Then  faith  is  that  which 
relies  on  God's  promises,  and  makes  us  sure  of  obtaining 
what  we  ask.  It  hence  follows,  that  it  is  connected  with 
confidence  and  certainty  as  to  God's  love  towards  us.  The 
verb  tiaKpiveaOai,  wliich  he  uses,  means  properly  to  inquire 
into  both  sides  of  a  question,  after  the  manner  of  pleaders. 
He  would  have  us  then  to  be  so  convinced  of  what  God  has 

'  The  literal  meaning  of  a.-7rXui  is  simply  ■without  any  mixture  ;  the  noun, 
a-yrXon-iis,  is  iised  in  the  sense  of  sincerity,  which  has  no  mixture  of  hypo- 
crisy or  fraud,  (2  Cor.  i.  12.)  and  in  the  sense  of  liberality,  or  dis])ositiou 
free  from  what  is  sordid  and  parsimonious,  having  no  mixture  of  niggard- 
liness, (2  Cor.  viii.  2.)  This  hitter  is  evidently  the  meaning  liere,  so  that 
"  liberally,"  according  to  oiu:  version,  is  th.e  best  word. — J:Jd, 


284  COMMENTARIES  ON  CHAP.  I.  8. 

once  promised,  as  not  to  admit  a  doubt  whetlicr  we  shall  be 
heard  or  not. 

He  that  ivavereth,  or,  doubteth.  By  this  similitude  he 
strikingly  expresses  how  God  punishes  the  unbelief  of  those 
who  doubt  his  promises  ;  for,  by  their  own  restlessness,  they 
torment  themselves  inwardly  ;  for  there  is  never  any  calm- 
ness for  our  souls,  except  the}^  recumb  on  the  truth  of  God, 
He,  at  length,  concludes,  that  such  are  unworthy  to  receive 
anything  from  God. 

This  is  a  remarkable  passage,  fitted  to  disprove  that  im- 
pious dogma  which  is  counted  as  an  oracle  under  the  whole 
Papacy,  that  is,  that  we  ought  to  pray  doubtingly,  and  with 
uncertainty  as  to  our  success. 

This  principle,  then,  we  hold,  that  our  jjrayers  are  not 
heard  by  the  Lord,  except  when  we  have  a  confidence  that 
we  shall  obtain.  It  cannot  indeed  be  otherwise,  but  that 
through  the  infirmity  of  our  flesh  we  must  be  tossed  by 
various  temptations,  which  are  like  engines  employed  to 
shake  our  confidence  ;  so  that  no  one  is  found  who  does  not 
vacillate  and  tremble  according  to  the  feeling  of  his  flesh  ; 
but  temptations  of  this  kind  are  at  length  to  be  overcome 
by  faith.  The  case  is  the  same  as  Avith  a  tree,  which  has 
struck  firm  roots  ;  it  shakes,  indeed,  through  the  blowing  of 
the  wind,  but  is  not  rooted  up  ;  on  the  contrary,  it  remains 
firm  in  its  own  place. 

8.  A  douhle-minded  man,  or,  a  man  of  a  double  mind. 
This  sentence  may  be  read  by  itself,  as  he  speaks  generally 
of  hypocrites.  It  seems,  however,  to  me  to  be  rather  the 
conclusion  of  the  preceding  doctrine  ;  and  thus  there  is  an 
implied  contrast  between  the  simplicity  or  liberality  of  God, 
mentioned  before,  and  tlie  double-mindedness  of  man  ;  for 
as  God  gives  to  us  with  a  stretched-out  hand,  so  it  behoves 
us  in  our  turn  to  open  the  bosom  of  our  heart.  He  then 
says  that  the  unbelieving,  who  have  tortuous  recesses,  are 
unstable  ;  because  they  are  never  fii-m  or  fixed,  but  at  one 
time  they  swell  with  the  confidence  of  the  flesh,  at  another 
they  sink  into  the  depth  of  despair.^ 

'  "  The  doublc-mindecl,"  or  the  man  with  two  soiils,  "il^v^o;,  nieiins  here 
no  doubt,  the  man  who  hesitates  between  faith  and  unbelief,  because  faiJi 


CHAP.  1.10.  THE  EPISTLE  OF  JAMES.  285 

9.  Let  the  brother  of  low  degree         9.   Porro  gloiietur  f rater  humilis 

rejoice  in  that  he  is  exalted;  in  subliniitate  sua  ;      _ 

10    But  the  rich,  in  that  he  is         10.    Dives   autem   in    humilitate 

made  low  :  because  as  the  ilower  of  sua,  quia  tanquam  flos  herba;   piae- 

the  grass  he  shall  pass  away.  teribit. 

1  i .   For  the  sun  is  no  sooner  risen         11.    M  am   sol    exortus    est    cum 

with  a  burning  heat,  but  it  wither-  oestu,  et  exarescit  herba,  et  flos  ejus 

eth  the  grass,  and  the  flower  thereof  cecidit,  et  decor  aspectus  ejus  periit ; 

falleth,  and  the  grace  of  the  fasliion  sic  et  dives  in  suis  viis  {vd,  copiis) 

of  it  perisheth  :  so  also  shall  the  rich  marcescet. 
mnn  fade  away  in  his  ways. 

y.  Let  the  brother  of  low  degree.  As  Paul,  exhorting  ser- 
vants submissively  to  bear  their  lot,  sets  before  them  this 
consolation,  that  they  were  the  free-men  of  God,  having- 
been  set  free  by  his  grace  from  the  most  miserable  bondage 
of  Satan,  and  reminds  them,  though  free,  yet  to  remember 
that  they  were  the  servants  of  God  ;  so  here  James  in  the 
same  manner  bids  the  lowly  to  glory  in  this, — that  they  had 
been  adopted  by  the  Lord  as  his  children  ;  and  the  rich,  be- 
cause they  had  been  brought  down  into  the  same  condition, 
the  world's  vanit}^  having  been  made  evident  to  them.  Thus 
the  first  he  would  have  to  be  content  with  their  humble  and 
low  state  ;  and  he  forbids  the  rich  to  be  proud. 

Since  it  is  incomparably  the  greatest  dignity  to  be  intro- 
duced into  the  company  of  angels,  nay,  to  be  made  the 
associates  of  Christ,  lie  who  estimates  .this  favour  of  God 
aright,  will  regard  all  other  things  as  worthless.  Then 
neither  poverty,  nor  contempt,  nor  nakedness,  nor  famine, 
nor  thirst,  will  make  his  mind  so  anxious,  but  that  he  will 
sustain  himself  with  this  consolation,  "  Since  the  Lord,  has 
conferred  on  me  the  principal  thing,  it  behoves  me  patiently 
to  bear  the  loss  of  other  things,  which  are  inferior." 

Behold,  liow  a  lowly  brother  ought  to  glory  in  his  eleva- 
tion or  exaltation  ;  for  if  he  be  accepted  of  God,  he  has 
sufficient  consolation  in  his  adoj)tion  alone,  so  as  not  to 
grieve  unduly  for  a  less  prosperous  state  of  life. 

10.  But  the  7'ich,  in  that  he  is  viade  low.  or,  in  his  lowness. 
He  has  mentioned,  the  particular  for  the  general ;  for  this 
admonition  pertains  to  all  those  who  excel  in  honour,  or  in 
dignity,  or  in  any  other  external  thing.     He  bids  them  to 

is  Ihe  subject  of  the  passage.     AVhen  again  used,  in  clnip.  iv.  S,  it  means 
a  hesitation  between  God  and  the  world  —Ed. 


286  COMMENTARIES  ON  CHAP.  I.  1 0. 

glory  In  their  lownoss  or  littleness,  in  order  to  repress  the 
haughtiness  of  those  who  are  usually  inflated  with  prosperity. 
But  he  calls  it  lowness,  hecause  the  manifested  kingdom  of 
God  ought  to  lead  us  to  despise  the  world,  as  we  know  that 
all  the  things  we  previously  greatly  admired,  are  either  no- 
tliing  or  very  little  things.  For  Christ,  who  is  not  a  teacher 
except  of  babes,  checks  by  his  doctrine  all  the  haughtiness 
of  the  flesh.  Lest,  then,  the  vain  joy  of  the  world  should 
captivate  the  rich,  they  ought  to  habituate  themselves  to 
glory  in  the  casting  down  of  their  carnal  excellency.^ 

As  the  flower  of  the  gr-ass.  Were  any  one  to  say  that 
James  alludes  to  the  words  of  Isaiah,  I  would  not  much  ob- 
ject ;  but  I  cannot  allow  that  he  quotes  the  testimony  of 
the  Prophet,  who  speo.ks  not  only  of  the  things  of  this  life 
and  the  fading  character  of  the  world,  but  of  the  whole 
man,  both  body  and  soul ;  but  here  what  is  spoken  of  is  the 
pomp  of  wealth  or  of  riches.  And  the  meaning  is,  that 
glorying  in  riches  is  foolish  and  preposterous,  because  they 
pass  away  in  a  moment.  The  philosophers  teach  the  same 
thing  ;  but  the  song  is  sung  to  the  deaf,  until  the  ears  are 
opened  by  the  Lord  to  hear  the  truth  concerning  the  eter- 
nity of  the  celestial  kingdom.  Hence  he  mentions  brother, 
intimating  that  there  is  no  place  for  this  truth,  until  we  are 
admitted  into  the  order  of  God's  children. 

Though  the  received  reading  is  ev  rat?  iropeiai^,  yet  I 
agree  with  Erasmus,  and  read  the  last  word,  7ropiaL<i,  with- 
out the  diphthong,  "  in  his  riches,"  or,  with  his  riches  ;  and 
the  latter  I  prefer." 

12.  Blessed  is  ihe  man  that  en-         12.   Beatus  vir  qui  sufFiJi't  tenta- 

dureth  temptation :  for  when  he  is  tioncni  ;    quoniam   qiuuu    probatus 

tried,  he  shall  receive  the  crown  of  fiierit,  accipiet  coronam  viti^,  qnara 

life,  which  tlie  Lord  hath  promis-ed  proniisit  Dcus  diligenlibus  ipsum. 
to  theiu  that  love  him. 

1  The  opinion  of  Macknight  and  some  others,  that  the  reference  is  to 
the  lowness  to  which  the  rich  were  reduced  by  persecution,  docs  not  com- 
port with  the  passage,  for  the  Apostle  afierwards  speaks  of  the  shortness 
of  mini's  life  and  its  uncertainty,  and  not  of  the  fading  nature  of  riches, 
which  would  have  been  most  suitable,  had  he  in  view  to  comfort  the  rich 
at  the  loss  of  property.  The  Christian  state  was  ''lowness"  according  to 
the  estimation  of  the  world — Ed. 

'^  The  received  text  is  regarded  as  the  best  reading;  the  other  is  found 
in  very  few  copies. — Ed. 


CHAP.  I.  12.  THE  EPISTLE  OF  JAMES.  287 

l.S.  TiCt  no  man  say,  when  he  is  13.  Xenio  quuni  tentatur  ilic:it, 
teuipted,  I  am  tempted  of  God:  for  A  Deo  tentor ;  Dens  enim  nee  ten- 
God  cannot  be  tempted  witli  evil,  tari  malis  potest,  nee  quenqnain 
neitlicr  teuiptelh  he  any  man :  tentat. 

14.  But  every  man  is  tempted,  14.  Sed  unnsqnisqne  tentatur, 
when  he  is  drawn  away  of  his  own  dum  a  sua  conenpiscentia  abstrahi- 
lust,  and  enticed.  tur,  et  inescatur. 

15.  Then,  when  hist  hath  con-  15.  Postquam  autem  concupis- 
ccived,  it  bringeth  fortii  sin ;  and  centia  concepit,  parit  peccatuni  ; 
sin,  when  it  is  iinished,  bringelh  peccatuni  vero  perfectuui  generat 
forth  deatli.  mortem. 

12.  Blessed  is  ilie  man.  After  having  applied  consolation, 
lie  moderated  the  sorrow  of  those  who  were  severely  handled 
in  this  world,  and  again  humbled  the  arrogance  of  the  great. 
He  now  draws  this  conclusion,  that  they  are  happy  who 
magnanimously  endure  troubles  and  other  trials,  so  as  to 
rise  above  them.  The  word  temptation  may  indeed  be 
otherwise  understood,  even  for  the  stings  of  lusts  which 
annoy  the  soul  within  ;  but  what  is  here  commended,  as  I 
think,  is  fortitude  of  mind  in  enduring  adversities.  It  is, 
however,  a  paradox,  that  they  are  not  happy  to  whom  all 
things  come  according  to  their  wishes,  but  such  as  are  not 
overcome  with  evils. 

For  when  he  is  tried.  He  gives  a  reason  for  the  preced- 
ing sentence  ;  for  the  crown  follows  the  contest.  If,  then, 
it  be  our  chief  happiness  to  be  crowned  in  the  kingdom  of 
God,  it  follows,  that  the  contests  with  which  tlie  Lord  tries 
us,  are  aids  and  helps  to  our  happiness.  Thus  the  argument 
is  from  the  end  or  the  effect :  hence  we  conclude,  that  the 
faithful  are  harassed  by  so  many  evils  for  this  purpose,  that 
their  piety  and  obedience  may  be  made  manifest,  and  that 
they  may  be  thus  at  length  prepared  to  receive  the  crown 
of  life. 

But  they  reason  absurdly  who  hence  infer  tluit  we  by 
fighting  merit  the  crown  ;  for  since  God  has  gratuitously 
appointed  it  for  us,  our  fighting  only  renders  us  fit  to  re- 
ceive it. 

He  adds,  that  it  is  promised  to  those  who  love  God.  By 
speaking  thus,  he  means  not  that  the  love  of  man  is  the 
cause  of  obtaining  the  crown,  (for  God  anticipates  us  by  his 
gratuitous  love  ;)  but  he  only  intimates  that  the  elect  who 
love  him  are  alone  approved  by  God.     Ho  yet  reminds  us 


288  COMMENTARIES  ON  CIIAIM.  13.    j 

that  the  conquerors  of  all  temptations  are  those  who  love 
God,  and  that  we  fail  not  in  courage  when  we  are  tried, 
for  no  other  cause  than  because  the  love  of  the  world  prevails 
in  us. 

13.  Let  no  man,  luhen  lie  is  tempted.  Here,  no  doubt,  he 
speaks  of  another  kind  of  temptation.  It  is  abundantly 
evident  that  the  external  temptations,  hitherto  mentioned, 
are  sent  to  us  by  God.  In  this  way  God  tempted  Abraham, 
(Gen.  xxii.  1,)  and  daily  tempts  us,  that  is,  he  tries  us  as  to 
what  we  are  by  laying  before  us  an  occasion  by  which  our 
hearts  are  made  known.  But  to  draw  out  what  is  hid  in  our 
liearts  is  a  far  different  thing  from  inwardly  alluring  our 
hearts  by  wicked  lusts. 

He  then  treats  here  of  inward  temptations,  which  are 
nothing  else  than  the  inordinate  desires  which  entice  to  sin. 
He  justly  denies  that  God  is  the  author  of  these,  because 
they  flow  from  the  corruption  of  our  nature. 

This  warning  is  very  necessary,  for  nothing  is  more  com- 
mon among  men  than  to  transfer  to  another  the  blame  of  the 
evils  they  commit ;  and  they  then  especially  seem  to  free 
themselves,  when  they  ascribe  it  to  God  himself  This  kind 
of  evasion  we  constantly  imitate,  delivered  down  to  us  as  it 
is  from  the  first  man.  For  this  reason  James  calls  us  to 
confess  our  own  guilt,  and  not  to  implicate  God,  as  though 
he  compelled  us  to  sin. 

But  the  whole  doctrine  of  Scripture  seems  to  be  incon- 
sistent with  this  passage ;  for  it  teaches  us  that  men  are 
blinded  by  God,  are  given  up  to  a  reprobate  mind,  and 
delivered  over  to  filthy  and  shameful  lusts.  To  this  I  an- 
swer, that  probably  James  was  induced  to  deny  that  we  are 
tempted  by  God  by  this  reason,  because  the  ungodly,  in  order 
to  form  an  excuse,  armed  themselves  with  testimonies  of 
Scripture.  But  there  are  two  things  to  be  noticed  here : 
when  Scripture  ascribes  blindness  or  hardness  of  heart  to 
God,  it  does  not  assign  to  him  the  beginning  of  this  blind- 
ness, nor  does  it  make  him  the  author  of  sin,  so  as  to  ascribe 
to  him  the  blame:  and  on  these  two  things  only  does  James 
dwell. 

Scripture  asserts  that  the  repi'obate  are  delivered  up  to 


CHAP.  I.  14<.  THE  EPISTLE  OF  JAMES.  289 

depraved  lusts ;  but  is  it  because  the  Lord  depraves  or  cor- 
rupts their  liearts  ?  By  no  means  ;  for  their  hearts  are  sub- 
jected to  depraved  lusts,  because  they  are  already  corrupt 
and  vicious.  But  since  God  blinds  or  hardens,  is  he  not  the 
author  or  minister  of  evil  ?  Nay,  but  in  this  manner  he 
punishes  sins,  and  renders  a  just  reward  to  the  ungodly,  who 
have  refused  to  be  ruled  by  his  Spirit.  (Rom.  i.  26.)  It 
hence  follows  that  the  origin  of  sin  is  not  in  God,  and  no 
blame  can  be  imputed  to  him  as  though  he  took  pleasure  in 
evils.   (Gen.  vi.  6.) 

The  meaning  is,  that  man  in  vain  evades,  who  attempts  to 
cast  the  blame  of  his  vices  on  God,  because  every  evil  pro- 
ceeds from  no  other  fountain  than  from  the  wicked  lust  of 
man.  And  the  fact  really  is,  that  we  are  not  otherwise  led 
astray,  except  that  every  one  has  his  own  inclination  as  his 
leader  and  impeller.  But  that  God  tempts  no  one,  he  proves 
by  this,  because  he  is  not  tempted  with  evils}  For  it  is  the 
devil  who  allures  us  to  sin,  and  for  this  reason,  because  he 
wholly  burns  with  the  mad  lust  of  sinning.  But  God  does 
not  desire  what  is  evil  :  he  is  not,  therefore,  the  author  of 
doing  evil  in  us. 

14.  When,  lie  is  draiun  aivay  by  his  oiun  lust.  As  the  in- 
clination and  excitement  to  sin  are  inward,  in  vain  does  the 
sinner  seek  an  excuse  from  an  external  impulse.  At  the 
same  time  these  two  effects  of  lust  ought  to  be  noticed — that 
it  ensnares  us  by  its  allurements,  and  that  it  draws  us  away; 
each  of  which  is  sufficient  to  render  us  guilty.'"^ 

1  Literally,  "  untemptable  by  evils,"  that  is,  not  capable  of  being  tempted 
or  seduced  by  evils,  by  things  wicked  and  sinful.  He  is  so  pure,  that  he 
is  not  influenced  by  any  evil  propensities,  that  he  is  not  subject  to  any  evil 
suggestions.  It  hence  follows  that  he  tempts  or  seduces  no  man  to  what 
is  sinful.  Being  himself  unassailable  by  evils,  he  cannot  seduce  others  to 
what  is  e\al.  As  God  cannot  be  tempted  to  do  what  is  sinful,  he  cannot 
possibly  tempt  others  to  sin.     The  words  may  be  thus  rendered, — 

13.  '■  Let  no  one,  when  seduced,  say,  'By  God  am  I  seduced  ;'  for 

God  is   not  capable  of  being  seduced  by  evils,  and  he  himself 

seduceth  no  one." — Ed. 

'  The  words  are  very  striking, — "  But  every  one  is  tempted  (or,  seduced) 

when,  by  his  own  lust,  lie  is  drawn  away,  (that  is,  from  what  is  good,)  and 

is  caught  by  a  bait  (or,  ensnared.)" 

He  is  in  the  first  drawn  off  from  the  line  of  duty,  and  then  he  is  caught 
by  something  that  is  pleasing  and  plausible,  but  like  the  lait,  it  has  in  it 
a  deadly  hook. — Ed. 

T 


290  COMMENTARIES  ON  CHAP.  I.  1  ~>. 

15.  llien  when  lust  hath  conceived.  He  first  calls  that  lust 
which  is  not  any  kind  of  evil  aiFection  or  desire,  but  tliat 
■vvhicli  is  the  fountain  of  all  evil  affections  ;  by  which,  as  he 
shews,  are  conceived  vicious  broods,  which  at  length  break 
forth  into  sins.  It  seems,  however,  improper,  and  not  ac- 
cording to  the  usage  of  Scripture,  to  restrict  the  word  sin  to 
outward  works,  as  though  indeed  lust  itself  were  not  a  sin, 
and  as  though  corrupt  desires,  remaining  closed  up  within 
and  suppressed,  were  not  so  many  sins.  But  as  the  use  of 
a  word  is  various,  there  is  nothing  unreasonable  if  it  be  taken 
here,  as  in  many  other  places,  for  actual  sin. 

And  the  Papists  ignorantly  lay  hold  on  this  passage,  and 
seek  to  prove  from  it  that  vicious,  yea,  filthy,  wicked,  and 
the  most  abominable  lusts  are  not  sins,  provided  there  is  no 
assent ;  for  James  does  not  shew  when  sin  begins  to  be  born, 
so  as  to  be  sin,  and  so  accounted  by  God,  but  when  it  breaks 
forth.  For  he  proceeds  gradually,  and  shews  that  the  con- 
summation of  sin  is  eternal  death,  and  that  sin  arises  from 
depraved  desires,  and  that  these  depraved  desires  or  affec- 
tions have  their  root  in  lust.  It  hence  follows  that  men 
gather  fruit  in  eternal  perdition,  and  fruit  which  they  have 
procured  for  themselves. 

By  perfected  sin,  therefore,  I  understand,  not  any  one  act 
of  sin  perpetrated,  but  the  completed  course  of  sinning.  For 
though  death  is  merited  by  every  sin  whatever,  yet  it  is 
said  to  be  the  reward  of  an  ungodly  and  wicked  life.  Hence 
is  the  dotage  of  those  confuted,  who  conclude  from  these 
words,  that  sin  is  not  mortal  until  it  breaks  forth,  as  they 
say,  into  an  external  act.  Nor  is  this  Avhat  James  treats  of; 
but  his  object  was  only  this,  to  teach  that  there  is  in  us  the 
root  of  our  own  destruction. 

16.  Do  not  err,  my  beloved  16.  Ne  crretis,  fratres  mei  di- 
brethren.  lecti : 

17.  Every  i;ood  e:ift  and  every  17.  Omiiis  donatio  bona  et  onine 
perfect  gift  is  from  above,  and  com-  donum  perfectuni  dcsursum  est,  de- 
etli  down  from  the  Father  of  lights,  scendens  a  I'atre  himinum  ;  apud 
Avith  whom  is  no  variableness,  neither  quern  non  est  transmutatio,  aut  con- 
shadow  of  turning.  versionis  obumbratio. 

18.  Of  his  own  will  begat  he  us  18.  Is  sua  voluntate  genuit  nos 
with  the  word  of  truth,  that  we  sermone  veritatis,  ut  essemus  pri- 
should  be  a  kind  of  tirstfruits  of  his  mitia;  quajdam  suarura  creaturar- 
creatures.  um . 


CIIAP.I.16.  THE  EPISTLE  OF  JAMES.  291 

16.  Do  not  err.  This  is  an  argument  from  what  is  oppo- 
site ;  for  as  God  is  the  author  of  all  good,  it  is  absurd  to 
suppose  him  to  be  the  author  of  evil.  To  do  good  is  what 
proi")er]y  belongs  to  him,  and  according  to  his  nature  ;  and 
fi'om  liim  all  good  things  come  to  us.  Then,  whatever  evil 
he  does,  is  not  agreeable  to  his  nature.  But  as  it  sometimes 
ballpens,  that  he  who  quits  himself  well  through  life,  yet  in 
some  things  fails,  he  meets  this  doubt  by  den^ung  that  God 
is  mutable  like  men.  But  if  God  is  in  all  things  and  always 
like  himself,  it  hence  follows  that  well-doing  is  his  perpetual 
work. 

This  reasoning  is  far  different  from  that  of  Plato,  who 
maintained  that  no  calamities  are  sent  on  men  by  God,  be- 
cause he  is  good  ;  for  though  it  is  just  that  the  crimes  of 
men  should  be  punished  by  God,  yet  it  is  not  right,  with 
regard  to  him,  to  regard  among  evils  that  punishment  which 
he  justly  inflicts.  Plato,  indeed,  was  ignorant ;  but  James, 
leaving  to  God  his  right  and  office  of  punishing,  only  re- 
moves blame  from  him. 

This  passage  teaches  us,  that  we  ought  to  be  so  affected 
by  God's  innumerable  blessings,  which  we  daily  receive  from 
his  hand,  as  to  think  of  nothing  but  of  his  glory ;  and  that 
we  should  abhor  whatever  comes  to  our  mind,  or  is  sug- 
gested by  others,  which  is  not  compatible  with  his  praise. 

God  is  called  the  Father  of  lights,  as  possessing  all  excel- 
lency and  the  highest  dignity.  And  when  he  immediately 
adds,  that  there  is  in  him  no  shadow  of  turning,  he  con- 
tinues the  metaphor,  so  that  we  may  not  measure  the 
brightness  of  God  by  the  irradiation  of  the  sun  which  ap- 
pears to  us.^ 

1  This  verse  must  be  taken  in  connexion  witli  what  is  gone  before. 
Wlien  lie  mentions  "  every  good  gift,"  it  is  in  opposition  to  the  evil  of 
■n-hich  he  savs  God  is  not  the  author.  See  ]\Iatt.  vii.  1 1 .  And  "  every  per- 
fect free-git't,"  as  lapn!/.a.  means,  has  a  reference  to  the  correction  of  the 
evil  which  arises  from  man  himself  And  he  calls  free-gift  perfect,  be- 
cause it  has  no  mixture  of  evil,  what  he  throughout  denies  that  God  is  the 
author  of.  Then,  the  latter  part  of  the  verse  bears  a  correspondence  with 
the  first.  He  calls  God  ••  the  Father  of  lights."  Light  in  the  language 
of  Scripture  means  especially  two  things,  the  light  of  truth,  divine  know- 
ledge and  holiness.  God  is'the  Father,  the  parent,  the  origin,  the  source 
of  these  lights.     Hence  from  him  descends  every  good,  useiul,  necessary 


292  COMMENTARIES  ON  CHAP.  I.    18. 

18.  Of  his  oiun  will.  He  now  brings  forward  a  special 
proof  of  the  goodness  of  God  which  he  had  mentioned,  even 
that  lie  has  regenerated  us  unto  eternal  life.  This  invalu- 
able benefit  every  one  of  the  faithful  feels  in  himself.  Then 
the  goodness  of  God,  when  known  by  experience,  ought 
to  remove  from  them  all  a  contrary  opinion  respecting 
him. 

When  he  says  that  God  of  his  own  will,  or  spontaneously, 
hath  begotten  us,  he  intimates  that  he  was  induced  by  no 
other  reason,  as  the  will  and  counsel  of  God  are  often  set 
in  opposition  to  the  merits  of  men.  What  great  thing,  in- 
deed, would  it  have  been  to  say  that  God  was  not  con- 
strained to  do  this  ?  But  he  expresses  something  more, 
that  God  according  to  his  own  good-will  hath  begotten  us, 
and  has  been  thus  a  cause  to  himself.  It  hence  follows  that 
it  is  natural  to  God  to  do  good. 

But  this  passage  teaches  us,  that  as  our  election  before 
the  foundation  of  the  world  was  gratuitous,  so  we  are  illum- 
inated by  the  grace  of  God  alone  as  to  the  knowledge  of 
the  truth,  so  that  our  calling  corresponds  with  our  elec- 
tion. Tiie  Scripture  shews  that  we  have  been  gratuitously 
adopted  by  God  before  we  were  born.  But  James  expresses 
here  something  more,  that  we  obtain  the  right  of  adoption, 
because  God  does  also  call  us  gratuitously.  (Eph.  i.  4,  5.) 
Farther,  we  hence  learn,  that  it  is  the  peculiar  office  of  God 
spiritually  to  regenerate  us  ;  for  that  the  same  thing  is 
sometimes  ascribed  to  the  ministers  of  the  gospel,  means  no' 
other  thing  than  this,  that  God  acts  through  them  ;  and  it 
happens  indeed  through  them,  but  he  nevertheless  alone 
doeth  the  work. 

Tlie  word  begotten  means  that  we  become  new  men,  sol 
that  we  put  off  our  former  nature  when  we  are  eifectuallyj 
called  by  God.     He  adds  how  God  begets  us,  even  by  the 

gift,  to  deliver  men  from  evil,  from  ignorance  and  delusion,  and  every  per- i 
feet  free-gift  to  free  men  from  their  evil  lusts,  and  to  render  them  holy  and  • 
happy.  And  to  shew  that  God  is  ever  the  same,  he  adds,  "  with  whom] 
there  is  no  variableness  or  the  shadow  (or  shade,  or  the  slightest  appear-  j 
ance)  of  a  change;"  that  is,  wlio  never  varies  in  his  dealings  with  men, 
and  shews  no  symptom  of  any  change,  being  the  author  and  giver  of  all  J 
good,  and  the  author  of  no  evil,  that  is,  of  no  sin. — Ed. 


CHAr.  I.  19.  THE  EPISTLE  OF  JAMES,  293 

word  of  truth,  so  that  we  may  know  tliat  wc  cannot  enter 
the  kingdom  of  God  by  any  other  door. 

That  we  should  he  a  kind  of  firstfruits  of  his  creatures. 
The  word  tlvu,  "  some,"  lias  the  meaning  of  likeness,  as 
tliougli  lie  had  said,  that  we  are  in  a  manner  firstfruits. 
But  this  ought  not  to  be  restricted  to  a  few  of  the  faithful ; 
but  it  belongs  to  all  in  common.  For  as  man  excels  among 
all  creatures,  so  the  Lord  elects  some  from  the  whole  mass 
and  separates  them  as  a  holy  offering  to  himself^  It  is  no 
common  nobility  into  which  God  extols  his  own  children. 
Then  justly  are  they  said  to  be  excellent  as  firstfruits,  when 
God's  image  is  renewed  in  them. 

19.  Wherefore,  my  beloved  breth-  19.  Itaqiie,  fratres  mei  dilecti, 
ren,  let  every  man  be  swift  to  hear,  sit  omnis  homo  celerad  audiendum, 
slow  to  speak,  slow  to  wrath:  tardus  autera  ad  loquendum,  tardus 

ad  iram  : 

20.  For  the  wrath  of  man  work-  20.  Ira  eiiim  honiinis  justitiam 
eth  not  the  righteousness  of  God.  Dei  non  operatur. 

21.  Wherefore,  lay  apart  all  fil-  21.  Quapropter  deposita  omni 
thiness,  and  superfluity  of  naughti-  imniimditie,  et  redundantia  malitite, 
ness,  and  receive  with  meekness  the  cum  mansuetudine  suscipite  insitum 
engrafted  word,  M'hich  is  able  to  sermonem  qiii  potest  servare  animas 
save  your  soids  :  vestras. 

19.  Let  every  man.  Were  this  a  general  sentence,  the 
inference  would  be  far-fetched  ;  but  as  he  immediately  adds 
a  sentence  respecting  the  word  of  truth  suitable  to  tlie  last 
verse,  I  doubt  not  but  that  he  accommodates  this  exhorta- 
tion peculiarly  to  the  subject  in  hand.  Having  then  set  be- 
fore us  the  goodness  of  God,  he  shews  how  it  becomes  us  to 
be  prepared  to  receive  the  blessing  which  he  exhibits  to- 
wards us.  And  this  doctrine  is  very  useful,  for  spiritual 
generation  is  not  a  work  of  one  moment.  Since  some 
remnants  of  the  old  man  ever  abide  in  us,  we  must  neces- 
sarily be  through  life  renewed,  until  the  flesh  be  abolished  ; 
for  either  our  perverseness,  or  arrogance,  or  sloth,  is  a  great 
impediment  to  God  in  perfecting  in  us  his  work.  Hence, 
when  James  would  have  us  to  be  swift  to  liear,  he  commends 
promptitude,  as  though  he  had  said,  "  When  God  so  freely 

1  The  firstfruits  being  a  part  and  a  pledge  of  the  coming  harvest,  to  re- 
tain the  metaphor,  we  must  regard  "creatures"'  here  as  including  all  the 
saved  in  future  ages.  Hence  their  opinion  is  to  be  preferred,  who  regard 
the  first  converts,  who  were  Jews,  as  the  firstfruits. • — Ed. 


294  COMMENTARIES  ON  CHAP.  1. 21. 

and  kindly  presents  himself  to  you,  you  also  ought  to  render 
yourselves  teachable,  lest  your  slowness  should  cause  him  to 
desist  from  speaking." 

But  inasmuch  as  we  do  not  calmly  hear  God  speaking  to 
us,  when  we  seem  to  ourselves  to  be  very  wise,  but  by  our 
haste  interrupt  him  when  addressing  us,  the  Apostle  requires 
us  to  be  silent,  to  be  sloiv  to  speak.  And,  doubtless,  no  one 
can  be  a  true  disciple  of  God,  except  he  hears  him  in  silence. 
He  does  not,  however,  require  the  silence  of  the  Pythagorean 
school,  so  that  it  should  not  be  right  to  inquire  whenever 
we  desire  to  learn  what  is  necessary  to  be  known  ;  but  he 
would  only  have  us  to  correct  and  restrain  our  forwardness, 
that  we  may  not,  as  it  commonly  happens,  unseasonably  in- 
terrupt God,  and  that  as  long  as  he  opens  his  sacred  mouth, 
we  may  open  to  him  our  hearts  and  our  ears,  and  not  pre- 
vent him  to  speak. 

Slow  to  ivrath.  Wrath  also,  I  think,  is  condemned  with 
regard  to  the  hearing  which  God  demands  to  be  given  to 
him,  as  though  making  a  tumult  it  disturbed  and  impeded 
him,  for  God  cannot  be  heard  except  when  the  mind  is  calm 
and  sedate.  Hence,  he  adds,  that  as  long  as  wrath  bears 
rule  there  is  no  place  for  the  righteousness  of  God.  In  short, 
except  the  heat  of  contention  he  banished,  we  shall  never 
observe  towards  God  that  calm  silence  of  which  he  has  just 
spoken. 

21.  Wherefore  lay  apai't.  He  concludes  by  saying  how 
the  word  of  life  is  to  bo  received.  And  first,  indeed,  he  in- 
timates that  it  cannot  be  rightly  received  except  it  be  im- 
planted, or  strike  roots  in  us.  For  the  expression,  to  receive 
the  implanted  word,  ought  to  be  thus  explained,  "  to  receive 
it,  that  it  may  be  reailly  implanted."  For  he  alludes  to  seed 
often  sown  on  arid  ground,  and  not  received  into  the  moist 
bosom  of  the  earth  ;  or  to  plants,  which  being  cast  on  the 
ground,  or  laid  on  dead  wood,  soon  wither.  He  then  requires 
that  it  should  be  a  living  implanting,  by  which  the  word 
becomes  as  it  were  united  with  our  heart. 

He  at  the  same  time  shews  the  way  and  manner  of  this 
reception,  even  with  meekness.  By  this  word  he  means 
humility  and  the  readiness  of  a  mind  disposed  to  learn,  such 


I 


CHAP.  I.  21.  THE  EPISTLE  OF  JAMES.  295 

as  Isaiali  describes  when  he  says,  "  On  whom  does  my  Spirit 
rest,  except  on  tlie  liuuible  and  meek  V  (Isa.  Ivii.  15.) 
Hence  it  is,  that  so  few  profit  in  the  school  of  God,  because 
liardly  one  in  a  liundrcd  renounces  the  stubbornness  of  his 
own  spirit,  and  gently  submits  to  God ;  but  ahiiost  all  are 
conceited  and  refractory.  But  if  we  desire  to  be  the  living 
plantation  of  God,  we  must  subdue  our  proud  hearts  and  be 
humble,  and  labour  to  become  like  lambs,  so  as  to  suffer 
ourselves  to  he  ruled  and  guided  by  our  Shepherd. 

But  as  men  are  never  thus  tamed,  so  as  to  have  a  calm 
and  meek  heart,  except  they  are  purged  from  depraved  affec- 
tions, so  he  bids  us  to  lay  aside  undeanness  and  redundancy 
of  wickedness.  And  as  James  borrowed  a  comparison  from 
agriculture,  it  was  necessary  for  him  to  observe  this  order, 
to  begin  by  rooting  up  noxious  weeds.  And  since  he  ad- 
dressed all,  we  may  hence  conclude  that  these  are  the  innate 
evils  of  our  nature,  and  that  they  cleave  to  us  all ;  yea,  since 
he  addresses  the  faithful,  he  shews  that  we  are  never  wholly 
cleansed  from  them  in  this  life,  but  that  they  are  contin- 
ually sprouting  up,  and  therefore  he  requires  that  care 
should  be  constantly  taken  to  eradicate  them.  As  the  word 
of  God  is  especially  a  holy  thing,  to  be  fitted  to  receive 
it,  we  must  put  off  the  filthy  things  by  which  we  have  been 
i:)olluted. 

Under  the  word  KUKia,  he  comprehends  hypocrisy  and  ob- 
stinacy as  well  as  unlawful  desires  or  lusts.  Not  satisfied 
with  specifying  the  seat  of  wickedness  as  being  in  the  soul 
of  man,  he  teaches  us  that  so  abounding  is  tlie  wickedness 
that  dwells  there,  that  it  overflows,  or  that  it  rises  up  as  it 
were  into  a  heap  ;  and  doubtless,  whosoever  will  well  ex- 
amine himself  will  find  that  there  is  within  him  an  immense 
chaos  of  cvils.^ 

'  Yv'hat  renders  this  passage  imsatisftictory  is  the  meaning  given  (o 
Ti^tffcri'ca,  rendered  by  some  "  superfluity,"  and  by  others  "  redundancy." 
The  verb  -^i^icrffiio,  means  not  only  to  abound,  but  also  to  be  a  residue,  to 
remain,  to  be  a  remnant.  See  jNlatt.  xiv.  20;  Luke  ix.  17.  And  its 
derivative  •^sj/(r<r£a^a  is  used  in  the  sense  of  a  remnant  or  a  remainder, 
Mark  viii.  8  •,  and  this  very  word  is  used  in  the  Sept.  for  "in\  which  means 
a  residue,  a  remnant,  or,  what  remains,  Eccl.  vi.  8.  Let  it  have  this  mean- 
ing here,  and  the  sense  will  not  only  be  clear,  but  very  stnkmg.  James 
was  addressing  those  who  wore  Christians  ;  and  he  exhorted  them  to  throw 


296  COMMENTAUIES  ON  CHAP.  I.  22. 

Which  is  able  to  save.  It  is  a  liigli  eulogy  on  lieavenly 
truth,  that  wc  obtain  through  it  a  sure  salvation ;  and  this 
is  added,  that  we  may  learn  to  seek  and  love  and  magnify 
the  word  as  a  treasure  that  is  incomparable.  It  is  then  a 
sharp  goad  to  chastise  our  idleness,  when  he  says  that  the 
word  which  we  are  wont  to  hear  so  negligently,  is  the  means 
of  our  salvation,  though  for  this  purpose  the  power  of  saving 
is  not  ascribed  to  the  word,  as  if  salvation  is  conveyed  by 
the  external  sound  of  the  word,  or  as  if  the  office  of  saving 
is  taken  away  from  God  and  transferred  elsewhere  ;  for 
James  speaks  of  the  word  which  by  faith  penetrates  into 
the  hearts  of  men,  and  only  intimates  that  God,  the  author 
of  salvation,  conveys  it  by  his  Gospel, 

22.  But  be  ye  doers  of  the  word,  22.  Estote  factores  sermonis,  et 
and  not  hearers  only,  deceiving  your  non  auditores  solum,  fallentes  vos 
own  selves.  ipsos. 

23.  For  if  any  be  a  hearer  of  the  23.  Nam  si  quis  auditor  est  ser- 
word,  and  not  a  doer,  he  is  like  unto  monis,  et  non  factor,  hie  similis  est 
a  man  beholding  his  natural  face  in  honiini  consideranti  faciem  nativi- 
a  glass  :  tatis  suse  in  speculo : 

24.  For  he  beholdeth  himself,  and  24.  Consideravit  enim  seipsum,  et 
goeth  his  way,  and  straightway  for-  abiit,  et  protinus  oblitus  est  qnalis 
getteth  what  manner  of  man  he  was.  sit. 

2.5.  But  whoso  looketh  into  the  25.   Qui  vcro   intuitus  fuerit   in 

perfect  law  of  liberty,  and  continutth  legem  perfectam,  qvise  est  libertatis, 

therein,   he   being   not   a   forgetful  et  permanserit,  hie  non  auditor  ob- 

hearer,  but  a  doer  of  the  work,  this  liviosus,  sed  factor  operis,  beatus  in 

man  shall  be  blessed  in  his  deed.  opere  suo  erii. 

26.  If  any  man  among  you  seem  26.  Si  quis  videtur  religiosus  esse 
to  be  religious,  and  bridleth  not  his  intervos,necrefrffinatlinguamsuam, 
tongue,  but  deceiveth  his  own  heart,  sed  decipit  cor  suum,  hujus  inanis  est 
this  man's  religion  is  vain.  religio. 

27.  Pure  religion,  and  undefiled,  27.  Religio  pura  et  impolluta  co- 
before  God  and  the  Father,  is  this,  ram  Deo  et  Patre,  htec  est,  Visitare 
To  visit  the  fatherless  and  widows  in  pupillos  et  viduas  in  afflictione  ip- 
their  affliction,  and  to  keep  himself  sorum,  immaciilatum  servare  se  a 
unspotted  from  the  world.  mundo. 

22.  Be  ye  doers  of  the  word.  The  doer  here  is  not  the 
same  as  in  Rom.  ii.  13,  who  satisfied  the  law  of  God  and  ful- 
filled it  in  every  part,  but  the  doer  is  he  who  from  the  heart 
embraces  God's  word  and  testifies  by  his  life  that  he  really 

away  every  uncleanness  and  remnant  of  wickedness,  or  evil,  as  the  word 
xocKia.  more  properly  means.     See  Acts  viii.  22;  1  Pet.  ii.  16. 

"  Every  uncleanness,"  or  filthiness,  means  every  kind  of  uncleanness 
arising  from  lustfid  and  carnal  indulgences;  and  "the  remnant  of  wicked- 
ne.ss,"  in  thought  and  in  deed,  most  suitably  follows. — Ed. 


CHAP.  I.  25.-  THE  EPISTLE  OF  JAMES.  297 

believes,  according  to  tlie  saying  of  Christ,  "  Blessed  are  they 
who  hear  God's  word  and  keep  it,"  (Luke  xi.  28  ;)  for  lie  shews 
by  the  fruits  what  that  implanting  is,  before  mentioned.  We 
must  further  observe,  that  faith  with  all  its  works  is  in- 
cluded by  James,  yea,  faith  especially,  as  it  is  the  chief  work 
Avhich  God  requires  from  us.  The  import  of  the  whole  is, 
that  we  ought  to  labour  that  the  word  of  the  Lord  should 
strike  roots  in  us,  so  that  it  may  afterwards  fructify.^ 

23.  He  is  like  to  a  man.  Heavenly  doctrine  is  indeed  a 
mirror  in  which  God  presents  himself  to  our  view ;  but  so 
that  we  may  be  transformed  unto  his  image,  as  Paul  says  in 
2  Cor.  iii.  18.  But  here  he  speaks  of  the  external  glance  of 
the  eye,  not  of  the  vivid  and  efficacious  meditation  which 
penetrates  into  the  heart.  It  is  a  striking  comparison,  by 
which  he  briefl}^  intimates,  that  a  doctrine  merely  heard 
and  not  received  inwardly  into  the  heart  avails  nothing, 
because  it  soon  vanishes  away. 

25.  The  perfect  lavj  of  liberty.  After  having  spoken  of 
empty  speculation,  he  comes  now  to  that  penetrating  intui- 
tion which  transforms  us  to  the  image  of  God.  And  as  he 
had  to  do  with  the  Jews,  he  takes  the  word  laiv,  familiarly 
known  to  them,  as  including  the  whole  truth  of  God. 

But  why  he  calls  it  a  perfect  law,  and  a  law  of  liberty,  in- 
terpreters have  not  been  able  to  understand ;  for  they  have 
not  perceived  that  there  is  here  a  contrast,  which  may  be 
gathered  from  other  passages  of  Scripture.  As  long  as  the 
law  is  preached  by  the  external  voice  of  man,  and  not  in- 
scribed by  the  fmger  and  Spirit  of  God  on  the  heart,  it  is 
but  a  dead  letter,  and  as  it  were  a  lifeless  thing.  It  is, 
then,  no  wonder  that  the  law  is  deemed  imperfect,  and  that 
it  is  the  law  of  bondage  ;  for  as  Paul  teaches  in  Gal.  iv.  24, 
separated  from  Christ,  it  generates  to  bondage  ;  and  as  the 
same  shews  to  us  in  Rom.  viii.  13,  it  can  do  nothing  but  fdl 
us  with  diffidence  and  fear.  But  the  Spirit  of  regeneration, 
who  inscribes  it  on  our  inward  parts,  brings  also  the  grace 
of  adoption.     It  is,  then,  the  same  as  though  James  had 

1  Calvin  takes  no  notice  of  the  last  sentence,  "  deceiving-  j-oursclves." 
The  participle  means  deceiving  by  false  reasiming  ;it  may  be  rendered  with 
Doddr'uhjc,  "  sophistically  deceiving  yourselves." — Ed. 


i!t^ 


1 

298  COMMENTARIES  ON  CHAP.  1. 2G. 

said,  "The  teaching'  of  the  law,  let  it  no  longer  lead  you  to 
bondage,  but,  on  the  contrary,  bring  you  to  liberty  ;  let  it 
no  longer  be  only  a  schoolmaster,  but  bring  you  to  perfec- 
tion :  it  ought  to  be  received  by  you  with  sincere  affection, 
so  that  you  may  lead  a  godly  and  a  holy  life." 

Moreover,  since  it  is  a  blessing  of  the  Old  Testament 
that  the  law  of  God  should  reform  us,  as  it  appears  from 
Jer.  xxxi.  35,  and  other  passages,  it  follows  that  it  cannot 
be  obtained  until  we  come  to  Christ.  And,  doubtless,  he 
alone  is  the  end  and  perfection  of  the  law  ;  and  James  adds 
liberty,  as  an  inseparable  associate,  because  the  Spirit  of 
Christ  never  regenerates,  but  that  he  becomes  also  a  v*'itness 
and  an  earnest  of  our  divine  adoption,  so  as  to  free  our 
hearts  from  fear  and  trembling. 

And  continueth.  This  is  firmly  to  persevere  in  the  know- 
ledge of  God  ;  and  when  he  adds,  tliis  man  shall  he  blessed 
in  his  deed,  or  work,  he  means  that  blessedness  is  to  be 
found  in  doing,  not  in  cold  hearing.^ 

26.  Seem  to  be  religious.  He  now  reproves  even  in  those 
who  boasted  that  they  were  doers  of  the  law,  a  vice  under 
which  hypocrites  commonly  labour,  that  is,  the  wantonness 
of  the  tongue  in  detraction.  He  has  before  touched  on  the 
duty  of  restraining  the  tongue,  but  for  a  different  end  ;  for 
he  then  bade  silence  before  God,  that  we  might  bo  more 
fitted  to  learn.  He  speaks  now  of  another  thing,  that  the 
faithful  should  not  employ  their  tongue  in  evil- speaking. 

It  was  indeed  needful  that  this  vice  should  be  condemned, 
wlien  the  subject  was  the  keejjing  of  the  law  ;  for  they  who 
have  put  off  the  grosser  vices,  are  especially  subject  to  this 
disease.  He  who  is  neither  an  adulterer,  nor  a  thief,  nor  a 
drunkard,  but,  on  the  contrary,  seems  brilliant  with  some 
outward  shew  of  sanctity,  will  set  himself  off  by  defaming 
otliers,  and  this  under  the  pretence  of  zeal,  but  really  through 
the  lust  of  slandering. 

The  object  liere,  then,  was  to  distinguish  between  the  true 
worshippers  of  God  and  hyj^ocrites,  who  are  so  swollen  with 

'  It  may  be  rendered  thus,—  '"  The  same  shall  be  blessed  in  (or  by)  the 
doing  of  it,"  that  is,  the  work.  The  very  doini?  of  the  law  of  liberty,  of 
what  the  gospel  prescribes,  makes  a  man  blessed  or  happy. — Ed. 


CHAP.  I.  27.  THE  EPISTLE  OF  JAMEt^.  299 

Pharisaic  jiride,  that  they  seek  praise  from  the  defects  of 
others.  If  any  one,  he  says,  seems  to  he  7-eligious,  that  is, 
who  has  a  show  of  sanctity,  and  in  the  meantime  flatters 
liimself  by  speaking  evil  of  otliers,  it  is  hence  evident  that 
he  docs  not  truly  serve  God.  For  by  saying  that  his  religion 
is  vain,  he  not  only  intimates  that  other  virtues  are  marred 
by  the  stain  of  evil-speaking,  but  that  the  conclusion  is,  that 
the  zeal  for  religion  which  appears  is  not  sincere. 

But  deceiveth  his  oiun  lieart.  I  do  not  approve  of  the  ver- 
sion of  Erasmus — "but  suffers  his  heart  to  err;''  for  he 
points  out  the  fountain  of  that  arrogance  to  which  hypocrites 
are  addicted,  through  which,  being  blinded  by  an  immode- 
rate love  of  themselves,  they  believe  themselves  to  be  far 
better  than  they  really  are  ;  and  hence,  no  doubt,  is  the  dis- 
ease of  slandering,  hecause  the  wallet,  as  JEsop  says  in  his 
Apologue,  hanging  behind,  is  not  seen.  Rightly,  then,  has 
James,  wishing  to  remove  the  effect,  that  is,  the  lust  of  evil- 
speaking,  added  the  cause,  even  that  hypocrites  flatter  them- 
selves immoderately.  For  they  would  be  ready  to  forgive, 
were  they  in  their  turn  to  acknowledge  themselves  to  be  in 
need  of  forgiveness.  Hence  the  flatteries  by  which  they 
deceive  themselves  as  to  their  own  vices,  make  them  such 
supercilious  censors  of  others. 

27.  Pure  religion.  As  he  passes  by  those  things  which 
are  of  the  greatest  moment  in  religion,  he  does  not  define 
g-enerally  what  religion  is,  but  I'eminds  us  that  religion 
without  the  things  he  mentions  is  nothing ;  as  when  one 
given  to  wine  and  gluttony  boasts  that  he  is  temperate,  and 
another  should  object,  and  say  that  the  temperate  man  is  he 
who  does  not  indulge  in  excess  as  to  wine  or  eating  ;  his 
object  is  not  to  express  the  whole  of  what  temperance  is,  but 
to  refer  only  to  one  thing,  suitable  to  the  subject  in  hand. 
For  they  are  in  vain  religious  of  whom  he  speaks,  as  they 
are  for  the  most  part  trifling  pretenders. 

James  then  teaches  us  that  religion  is  not  to  be  estimated 
by  the  pomp  of  ceremonies ;  but  that  there  are  imi^ortant 
duties  to  which  the  servants  of  God  ought  to  attend. 

To  visit  in  necessity  is  to  extend  a  helping  hand  to  alle- 
viate such  as  are  in  distress.     And  as  there  arc  many  others 


SOO  COMMENTARIES  ON  GIIAP.  II.  J. 

whom  tlic  Lord  bids  us  to  succour,  in  mentioning  widows 
and  orphans,  he  states  a  part  for  the  whole.  There  is  then 
no  doubt  but  that  under  one  particular  thing  he  recommends 
to  us  every  act  of  love,  as  though  lie  had  said,  "  Let  him  who 
would  be  deemed  religious,  prove  himself  to  be  such  by  self- 
denial  and  by  mercy  and  benevolence  towards  his  neigh- 
bours." 

And  he  says,  before  God,  to  intimate  that  it  appears  in- 
deed otherwise  to  men,  who  are  led  astray  by  external  masks, 
but  that  we  ought  to  seek  what  pleases  him.  By  God  and 
Father,  we  are  to  understand  God  wdio  is  a  father. 


CHAPTER  II. 

1.  My  brethren,  have  not  the  faith  1.  Fratrcs  mei,  ne  ui  acccptioni- 
of  our  Lord  Jesus  Christ,  tlie  Lord  bus  personarum  fidem  liabeatis  Do- 
of  glory,  -with  respect  of  persons.  mini  Jesu  Christi  ex  opinione,  {vel, 

gloria.) 

2.  For  if  there  come  unto  your  2.  Si  enim  ingi"essus  fuerit  in  coe- 
assembly  a  man  with  a  gold  ring,  in  turn  vestrum  vir  aureos  anulos  ges- 
goodly  apparel,  and  there  come  in  tans,  veste  indutus  splendida ;  in- 
also  a  poor  man  in  vile  raiment ;  gressus   autem  fuerit  et  pauper  in 

sordid a  veste ; 

3.  And  ye  have  respect  to  him  3.  Et  respexeritis  in  eum  qui  ves- 
that  weareth  the  gay  clothing,  and  tern  fert  splendidam,  et  ei  dixeritis, 
say  unto  him,  Sit  thou  here  in  a  good  Tu  sede  hie  honeste,  et  pauperi  dix- 
i:)lace;  and  say  to  the  poor,  Stand  eritis,  Tu  sta  illic,  vel,  Sede  hie  sub 
thou  there,  or  sit  here  under  my  scabello  pedum  meorum ; 
footstool : 

4.  Are  ye  not  then  partial  in  your-  4.  An  non  dijudicati  estis  in  vo- 
selves,  and  are  become  judges  of  evil  bisipsis,  et  facli  judices  malarum 
thoughts  ?  cogitationum  ? 

This  reproof  seems  at  first  sight  to  be  hard  and  unrea- 
sonable ;  for  it  is  one  of  the  duties  of  courtes^^,  not  to  be 
neglected,  to  honour  those  who  are  elevated  in  the  world. 
Further,  if  respect  of  persons  be  vicious,  servants  are  to  be 
freed  from  all  subjection  ;  for  freedom  and  servitude  are 
deemed  by  Paul  as  conditions  of  life.  The  same  must  be 
thought  of  magistrates.  But  the  solution  of  these  questions 
is  not  difficult,  if  what  James  wn'ites  is  not  separated.  For 
ho  does  not  simply  disapprove  of  honour  being  paid  to  the 
rich,  but  that  this  should  not  be  done  in  a  way  so  as  to 


CHAP.  II.  1.  THE  EPISTLE  OF  JAMES.  oOl 

despise  or  reproach  tlie  poor  ;  and  this  will  appear  more 
clearly,  wlien  he  proceeds  to  speak  of  the  rule  of  love. 

Let  us  therefore  remember  that  the  respect  of  persons  here 
condemned  is  that  by  which  the  rich  is  so  extolled,  that 
wrong  is  done  to  the  poor,  which  also  he  shews  clearly  by 
the  context.  And  surely  ambitious  is  that  honour,  and  full 
of  vanity,  which  is  shewn  to  the  rich  to  the  contempt  of  the 
poor.  Nor  is  there  a  doubt  but  that  ambition  reigns  and 
vanity  also,  when  the  masks  of  this  world  are  alone  in  high 
esteem.  We  must  remember  this  truth,  that  he  is  to  be 
counted  among  the  heirs  of  God's  kingdom,  who  disregards 
the  reprobate  and  honours  those  who  fear  God.   (Ps.  xv.  4.) 

Here  then  is  the  contrary  vice  condemned,  that  is,  when 
from  respect  alone  to  riches,  any  one  honours  the  wicked, 
and  as  it  has  been  said,  dishonours  the  good.  If  then  thou 
shouldest  read  thus,  "  He  sins  who  respects  the  rich,''  the 
sentence  would  be  absurd  ;  but  if  as  follows,  "  He  sins  who 
honours  the  rich  alone  and  despises  the  poor,  and  treats  him 
with  contempt,"  it  would  be  a  pious  and  true  doctrine. 

1.  Have  not  the  faith,  &c.,  luith  respect  of  jJersons.  He 
means  that  the  respect  of  persons  is  inconsistent  with  the 
faith  of  Ciirist,  so  that  they  cannot  be  united  together,  and 
rightly  so  ;  for  we  are  by  faith  united  into  one  body,  in 
which  Christ  holds  the  primacy.  When  therefore  the  pomps 
of  the  world  become  pre-eminent  so  as  to  cover  over  what 
Christ  is,  it  is  evident  that  faith  hath  but  little  vigour. 

In  rendering  Tri<;  So'lr??,  "  on  account  of  esteem,"  (ex  opi- 
nione,)  I  have  followed  Erasmus  ;  though  the  old  interpreter 
cannot  be  blamed,  who  has  rendered  it  "  glory,"  for  the 
word  means  both  ;  and  it  may  be  fitly  applied  to  Christ,  and 
that  according  to  the  drift  of  the  passage.  For  so  great  is 
the  brightness  of  Christ,  that  it  easily  extinguishes  all  the 
glories  of  the  world,  if  indeed  it  irradiates  our  eyes.  It 
hence  follows,  that  Christ  is  little  esteemed  by  us,  when  the 
admiration  of  worldly  glory  lays  hold  on  us.  But  the  other 
exposition  is  also  very  suitable,  for  when  the  esteem  or  value 
of  riches  or  of  honours  dazzles  our  eyes,  the  truth  is  sup- 
pressed, which  ought  alone  to  prevail.  To  sit  becomingly 
moans  to  sit  honourablv. 


S02  COMMENTARIES  ON  CHAP.  II.  C. 

4.  Are  ye  not  then  partial  in  yourselves  ?  or,  Are  ye  not 
condemned  in  yourselves  ?  Tliis  may  be  read  affirmatively  as 
well  as  interrogatively,  but  the  sense  would  bo  the  same,  for 
lie  amplifies  the  fault  by  this,  that  they  took  delight  and 
indulged  themselves  in  so  great  a  wickedness.  If  it  be  read 
interrogatively,  the  meaning  is,  "  Does  not  your  own  con- 
science hold  you  convicted,  so  that  you  need  no  otlior  judge  ?" 
If  the  affirmative  be  preferred,  it  is  the  same  as  though  he 
had  said,  "  This  evil  also  happens,  that  ye  think  not  that 
ye  sin,  nor  know  that  your  thoughts  are  so  wicked  as  they 


arc. 


"1 


5.  Hearken,  my  beloved  brethren,  6.  Audite,  fratrcs  niei  dilecti, 
Hath  not  God  chosen  the  poor  of  this  noune  Deus  elegit  pauperes  mundi 
world  rich  in  fixith,  and  heirs  of  the  hujiis  divites  in  tide  et  ha?redes  regni 
kingdom  which  he  hath  promised  to  quod  promisit  iis  qui  diligmit  euni  ? 
them  that  love  him  ? 

6.  But  ve  have  despised  the  poor.  6.  Vos  autera  contemptui  hubuis- 
Do  not  rich  men  oppress  you,  and  tis  pauperem  :  nonne  divites  tyran- 
draw  you  before  the  judgment-seats?  nidem  in  vos  excrcent  et  iidem  tra- 

hunt  vos  ad  tribunalia  ? 

7.  Do  not  they  blaspheme  that  7-  Et  iidem  contumelia  afhciuiit 
worthy  name  by  the  which  ye  are  bonum  nomen  quod  invocatum  est 
called  ?  super  vos  ? 

5.  Hearlcen,  my  beloved  brethren.  He  proves  now  by  a  two- 
fold argument,  that  they  acted  preposterously,  when  for  the 
sake  of  the  rich  they  despised  the  poor.  The  first  is,  that  it 
is  unbecoming  and  disgraceful  to  cast  down  those  whom  God 
exalts,  and  to  treat  reproachfully  those  whom  he  honours. 
As  God  honours  the  j^oor,  then  every  one  who  repudiates 
them,  reverses  the  order  of  God.     The  other  argument  is 

>  It  is  commonly  admitted  to  be  an  interrogatory  sentence:  "And  do  ye 
not  make  a  difference  among  (or,  in)  yourselves,  and  become  judges,  having 
evil  tlumghts  ?"  literally,  "judges  of  evil  thoughts,"  it  being,  as  they  say, 
the  genitive  case  of  possession.  Or  the  words  may  be  rendered,  "  and  be- 
come judges  of  evil  (or,  false)  reasonings?"  or,  as  Beza  renders  the  sen- 
tence, "  and  become  judges,  reasoning  falsely,"  concluding  that  the  rich 
man  was  good  and  the  poor  man  bad. 

It  is  said  by  iJ'Ct  and  others,  that  S/ax^/va^aa;  never  means  to  be  judged 
or  condemned,  but  to  distinguish,  to  discriminate,  to  make  a  difference,  and 
also  to  contend  and  to  doubt.  Tlie  ditference  made  here  was  the  respect 
nf  persons  that  was  shewn,  and  they  made  this  difference  in  themselves,  in 
their  own  minds,  through  tlie  perverse  or  false  thoughts  or  reasonings  which 
they  entertained.  I3ut  it  appears  that  these  preferences  were  shewn,  not 
to  the  members  of  the  Clnircli,  but  to  such  strangers  as  might  happen  to 
come  to  their  assemblies. — Ed. 


CHAP.  II.   6.  THE  El'ISTLE  OF  JAMES.  oOo 

I 


iken  from  common  experience ;  for  since  the  ricli  are  for 

he  most  part  vexatious  to  tlie  good  and  innocent,  it  is  very 

:  nreasonable  to  render  such  a  reward  for  the  wrongs  they  do, 

0  tliat  they  should  be  more  approved  by  us  tlian  the  poor, 

who  aid  us  more  than  tliey  wrong  us.    We  shall  now  see  how 

le  jiroceeds  with  these  two  points. 

Hath  not  God  chosen  the  poor  of  this  ivorld  ?     Not  indeed 

,'  lone,  but  he  wished  to  begin  with  them,  that  he  might  beat 

own  the  pride  of  the  rich.  This  is  also  what  Paid  says,  that 

;  jod  hath  chosen,  not  many  noble,  not  many  mighty  in  the 

'  A'orld,  but  those  who  are  weak,  that  he  might  make  ashamed 

iuch  as  are  strong.     (1  Cor.  i.  25.)     In  short,  though  God 

pours  forth  his  grace  on  the  rich  in  common  with  the  poor, 

yet  his  will  is  to  prefer  these  to  those,  that  the  mighty  might 

'earn  not  to  flatter  themselves,  and  that  the  ignoble  and  the 

'  jbscurc  might  ascribe  all  that  they  are  to  the  mercy  of  God, 

and  that  both  might  be  trained  up  to  meekness  and  hu- 

^niility. 

I      The  rich  in  faith,  are  not  those  who  abound  in  the  great- 

/ness  of  faith,  but  such  as  God  has  enriched  with  the  various 

gifts  of  his  Spirit,  which  Ave  receive  by  faith.     For,  doubt- 

;  less,  since  the  Lord  deals  bountifully  with  all,  every  one  bc- 

\  comes  partaker  of  his  gifts  according  to  the  measure  of  his 

own  fjiith.     If,  then,  we  are  empty^  or  needy,  that  proves  the 

deficiency  of  our  faith  ;  for  if  we  only  enlarge  the  bosom  of 

faith,  God  is  always  ready  to  fill  it. 

He  says,  that  a  kingdom  is  promised  to  tliose  who  love 
God  :  not  that  the  promise  depends  on  love  ;  but  he  reminds 
us  that  we  are  called  by  God  unto  the  hope  of  eternal  life, 
on  this  condition  and  to  this  end,  that  we  may  love  him. 
Then  the  end,  and  not  the  beginning,  is  here  pointed  out. 

6.  Do  not  the  rich.  He  seems  to  instigate  them  to  ven- 
geance by  bringing  forward  the  unjust  rule  of  the  rich,  in 
order  that  they  who  were  unjustly  treated,  might  render  like 
,  for  like  :  and  yet  we  are  everywhere  bid  to  do  good  to  those 
who  injure  us.  But  the  object  of  James  was  another  ;  for  he 
only  wished  to  shew  that  they  were  without  reason  or  judg- 
ment who  through  ambition  honoured  their  executioners,  and 
in  the  meantime  injured  their  own   friend.s,   at  least   tliose 


804  COMMENTARIES  ON  CHAP.  I'. 

from  wlioin  thc^^  never  sufFcred  any  wrong.     For  hence  ..a- 
peared  more  fully  their  vanity,  that  they  were  induced  I 
no  acts  of  kindness:  they  onh^  admired  the  rich,  becau; 
they  were   rich;  na}^,  they  servilely  flattered  those   whoi  ! 
they  found,  to  their  own  loss,  to  he  unjust  and  cruel. 

There  are,  indeed,  some  of  the  rich  who  are  just,  an  1 
meeh,  and  liate  all  unrighteousness  ;  but  few  of  such  men  ai 
to  be  found.     James,  then,  mentions  what  for  the  most  pai 
usually  happens,    and   what   daily   experience  proves  true 
For  as  men  commonly  exercise  their  power  in  doing  what  i. 
wrong,  it  hence  happens,  that  the  more  power  any  one  has 
the  worse  ho  is,  and  the  more  unjust  towards  his  neighbours 
The  more  careful  then  ought  the  rich  to  be,  lest  they  shoult 
contract  any  of  the   contagion  which   everywhere  prevails 
anions:  those  of  their  own  rank. 

7.  Worthy,  or,  good  name.  I  doubt  not  but  that  he  refers 
here  to  the  name  of  God  and  of  Christ.  And  he  says,  by, 
or,  on,  the  which  ye  are  called  ;  not  in  prayer,  as  Scripture  is 
wont  sometimes  to  speak,  but  by  profession  ;  as  the  name  of  a 
father,  in  Gen.  xlviii.  16,  is  said  to  be  called  on  his  offspring, 
and  in  Isa.  iv.  1,  the  name  of  a  husband  is  called  on  the, 
wife.  It  is,  then,  the  same  as  though  he  had  said,  "  The 
good  name  in  which  ye  glory,  or  which  ye  deem  it  an  honour 
to  be  called  by  ;  but  if  they  proudly  calumniate  the  glory 
of  God,  how  unworthy  are  they  of  being  honoured  by 
Christians  !" 

8.  If  ye  fulfil  the  royal  law  ac-  8.  Si  legem  quidem  regiam  per- 
cording  to  the  scripture,  Thou  shalt  ficitis  juxta  scripturam,  Diliges  pro- 
love  thy  neighbour  as  tliyself,  ye  do  xinium  tuum  sicut  teipsiun,  bene- 
well :  facitis.     (Lev.  xix.  18  ;  Matt.  xxii. 

39 ;    Mark  xii.   31  ;  Rom.   xiii.   9  ; 
Gal.  V.  14  ) 

9.  But  if  ye  have  respect  to  per-  9.  Sin  personam  respicltis,  pec- 
sons,  ye  commit  sin,  and  are  con-  catum  committitis,  et  redarguimini 
vinced  of  the  law  as  transgressors.        a  lege  veluti  transgressores.     (Lev. 

xix.  15;  Dent.  i.  17,  19.) 

10.  For  whosoever  shall  keep  the  10.  Quisquis  enim  totam  legem 
whole  law,  and  yet  offend  in  one  servaverit,  oftenderit  autem  in  uno, 
point,  he  is  guilty  of  all.  factus  est  omnium  reus. 

11.  For  he  that  said,  Do  not  com-         11.  Nam  qui  dixit,  Ne  mcecheris, 
mit  adultery,  said  also,  Do  not  kill,  dixit  ctiam,  Ne  occidas.     Quod  si 
Now,  if  thou  commit  no  adultery,  yet  non  fueris  moechatus,  occideris  ta- 
if  thou  kill,  thou  art  become  a  trans-  men,  factus  es  transgressor  legis. 
gressor  of  the  law. 


CHAP.  II.  8.  THE  EPISTLE  OF  JAMES.  305 

Now  follows  a  plainer  declaration  ;  for  he  exj^ressly  points 
out  the  cause  of  the  last  reproof,  for  they  were  officiously- 
attentive  to  the  rich,  not  from  love,  but  on  the  contrary,  from 
a  vain  desire  of  attaining  their  favour.  And  it  is  an  anti- 
cipation, by  which  he  obviated  an  excuse  on  the  other  side  ; 
for  they  might  have  objected  and  said,  that  he  ought  not  to 
be  blamed,  who  humbly  submitted  himself  to  the  unworthy. 
James,  indeed,  concedes  that  this  is  true,  but  he  shews  that 
it  was  falsely  pretended  by  them,  because  they  shewed  this 
submission  of  homage,  not  from  love  to  their  neighbours,  but 
from  respect  of  persons. 

In  the  first  clause,  then,  he  acknowledges  as  right  and 
praiseworthy,  all  the  duties  of  love  which  we  perform  towards 
our  neighbours.  In  the  second,  he  denies  that  the  ambi- 
tious respect  of  persons  ought  to  be  deemed  as  of  this  kind, 
for  it  widely  differs  from  what  the  law  prescribes.  And  the 
hinge  of  this  answer  turns  on  the  words  "  neighbour"  and 
"  respect  of  persons,"  as  though  he  had  said,  "  If  you  pretend 
that  there  is  a  sort  of  love  in  what  you  do,  this  may  be  easily 
disproved  ;  for  God  bids  us  to  love  our  neighbours,  and  not 
to  sliew  respect  of  persons."  Besides,  this  word  "neighbour" 
includes  all  mankind  :  he,  then,  who  says,  that  a  very  few, 
according  to  his  own  fancy,  ought  to  be  honoured,  and  others 
passed  by,  docs  not  keep  the  law  of  God,  but  yields  to  the 
depraved  desires  of  his  own  heart.  God  expressly  commends 
to  us  strangers  and  enemies,  and  all,  even  the  most  contemp- 
tible. To  this  doctrine  the  I'espect  of  persons  is  wholly  con- 
trary. Hence,  rightly  does  James  assert,  that  respect  of 
persons  is  inconsistent  with  love. 

8.  If  ye  fulfil  the  royal  laiu.  The  law  here  I  take  simply 
as  the  rule  of  life  ;  and  to  fulfil,  or  perform  it,  is  to  keej)  it 
with  real  integrity  of  heart,  and  as  they  say,  roundly,  (ro- 
tunde  ;)  and  he  sets  such  a  keeping  in  opposition  to  a  par- 
tial observance  of  it.  It  is  said,  indeed,  to  be  a  royal  law, 
as  it  is  the  royal  way,  or  road  ;  that  is,  plain,  straiglit,  and 
level,  which,  by  implication,  is  set  in  opposition  to  sinuous 
by-paths  and  windings. 

Allusion  however  is  made,  as  I  think,  to  servile  obedience 
which  they  rendered  to  the  rich,  when  they  might,  by  serv- 

u 


306  COMMENTARIES  ON  CHAP.  II.  1 0. 

ing-  in  sincerity  their  neighbours,  be  not  only  free  men,  but 
live  as  kings. 

When,  in  the  second  place,  he  says,  that  those  who  had 
respect  of  persons  were  convinced,  or  reproved  by  the  law, 
the  law  is  taken  according  to  its  proper  meaning.  For  since 
we  are  bidden  by  God's  command  to  embrace  all  mortals, 
every  one  who,  with  a  few  exceptions,  rejects  all  the  rest, 
bleaks  the  bond  of  God,  and  inverts  also  his  order,  and  is, 
tlierefore,  rightly  called  a  transgressor  of  the  law. 

10.  For  whosoever  shall  keep  the  whole  law.  What  alone 
he  means  is,  that  God  will  not  be  honoured  with  exceptions, 
nor  will  he  allow  us  to  cut  off  from  his  law  what  is  less 
pleasing  to  us.  At  the  first  view,  this  sentence  seems  hard 
to  some,  as  though  the  Apostle  countenanced  the  paradox 
of  the  Stoics,  which  makes  all  sins  equal,  and  as  though 
he  asserted  that  he  who  offends  in  one  thing  ought  to  be 
punished  equally  with  him  whose  whole  life  has  been  sinful 
and  wicked.  But  it  is  evident  from  the  context  that  no  such 
thing  entered  into  his  mind. 

For  we  must  always  observe  the  reason  why  anything  is  said. 
He  denies  that  our  neighbours  are  loved,  when  a  part  only 
of  them  is  through  ambition  chosen,  and  the  rest  neglected. 
This  he  proves,  because  it  is  no  obedience  to  God,  when  it 
is  not  rendered  equally  according  to  his  command.  Then  as 
the  rule  of  God  is  plain  and  complete  or  perfect,  so  we  ought 
to  regard  completeness  ;  so  that  none  of  us  should  presump- 
tuously separate  what  he  has  joined  together.  Let  there 
be,  therefore,  a  uniformity,  if  we  desire  rightly  to  obey  God. 
As,  for  instance,  were  a  judge  to  punish  ten  thefts,  and  leave 
one  man  unpunished,  he  would  betray  the  obliquity  of  his 
mind,  for  he  would  thus  shew  himself  indionant  aofainst  men 
rather  tlian  against  crimes  ;  because  what  he  condemns  in 
one  he  absolves  in  another. 

We  now,  then,  understand  the  design  of  James,  tliat  is, 
that  if  we  cut  off  from  God's  law  what  is  less  agreeable  to 
us,  thougli  in  other  parts  we  may  be  obedient,  yet  we  be- 
come guilty  of  all,  because  in  one  particular  thing  we  violate 
the  whole  law.  And  though  he  accommodates  what  is  said 
to  the  subject  in  hand,  it  is  yet  taken  from  a  general  prin- 


CHAP.  II.  12.  THE  EPISTLE  OF  JAMES.  S07 

ciple, — that  God  has  prescribed  to  us  a  rule  of  life,  which  it 
is  not  lawful  for  us  to  mutilate.  For  it  is  not  said  of  a  part 
of  the  law,  "  This  is  the  way,  walk  ye  in  it  \'  nor  does  the 
law  promise  a  reward  except  to  universal  obedience. 

Foolish,  then,  are  the  schoolmen,  who  deem  partial  righte- 
ousness, as  they  call  it,  to  be  meritorious  ;  for  this  passage, 
and  many  others,  clearly  shew  that  there  is  no  righteous- 
ness except  in  a  perfect  obedience  to  the  law. 

11.  For  he  that  said,  or,  he  who  hath  said.  This  is  a 
proof  of  the  former  verse  ;  because  the  Lawgiver  is  to  be 
considered  rather  than  each  particular  precept  apart.  The 
righteousness  of  God,  as  an  indivisible  body,  is  contained  in 
the  law.  Whosoever,  then,  transgresses  one  article  of  the 
law,  destroys,  as  far  as  he  can,  the  righteousness  of  God. 
Besides,  as  in  one  part,  so  in  every  part,  God's  will  is  to  try 
our  obedience.  Hence  a  transgressor  of  the  law  is  every 
one  who  offends  as  to  any  one  of  its  commandments,  accord- 
ing to  this  saying,  "  Cursed  is  he  who  fulfils  not  all  things." 
(Deut.  xxvii.  26.)  We  further  see,  that  the  transgressor  of 
the  law,  and  the  guilty  of  all,  mean  the  same  according  to 
James. 

12.  So  speak  ye,  and  so  do,  as  12.  Sic  loquiniini,  et  sic  facile, 
they  that  shall  be  judged  by  the  law     ut  per  legem  libertatisjudicandi. 

of  liberty. 

13.  For  he  shall  have  judgment  13.  Judicium  enim  sine  miseri- 
without  mercy  that  hath  shewed  no  cordia  ei  qui  non  pra?stiterit  miseri- 
mercy  ;  and  mercy  rejoiceth  against  cordiam  ;  et  gloriatm-  misericordia 
judgment.  adversiis  judicium. 

12.  So  speak  ye.  Some  give  this  explanation,  that  as 
they  flattered  themselves  too  much,  they  are  summoned  to 
the  right  tribunal ;  for  men  absolve  tliemselves  according  to 
their  ow^n  notions,  because  they  withdraw  themselves  from 
the  judgment  of  the  divine  law.  He  then  reminds  them 
that  all  deeds  and  words  are  there  to  be  accounted  for,  be- 
cause God  will  judge  the  world  according  to  his  law.  As, 
however,  such  a  declaration  might  have  smitten  them  with 
immoderate  terror,  to  correct  or  mitigate  wliat  they  might 
have  thought  severe,  he  adds,  the  law  of  liberty.  For  we 
know  what  Paul  says,  "  Whosoever  are  under  the  law  are 
under  a  curse."     (Gal  iii.  10.)     Hence  the  judgment  of  the 


308  COMMENTARIES  ON  CHAP.  II.  1 S. 

law  in  itself  is  condemnation  to  eternal  dcatli  ;  but  lie 
means  Ly  the  word  liberty,  that  we  are  freed  from  the 
rigour  of  the  law. 

This  meaning  is  not  altogether  unsuitable,  though  if  one 
examines  more  minutely  what  immediately  follows,  he  will 
see  that  James  meant  another  thing  ;  the  sense  is  as  though 
he  had  said,  "  Except  ye  wish  to  undergo  the  rigour  of  the 
law,  ye  must  be  less  rigid  towards  your  neighbours  ;  for  the 
law  of  liberty  is  the  same  as  the  mercy  of  God,  which  de- 
livers us  from  the  curse  of  the  law."  And  so  this  verse 
ought  to  be  read  with  what  follows,  where  he  speaks  of  the 
duty  of  bearing  with  infirmities.  And  doubtless  the  whole 
passage  thus  reads  well :  "  Since  none  of  us  can  stand  be- 
fore God,  except  we  be  delivered  and  freed  from  the  strict 
rigour  of  the  law,  we  ought  so  to  act,  that  we  may  not 
through  too  much  severity  exclude  the  indulgence  or  mercy 
of  God,  of  which  we  all  liave  need  to  the  last." 

VS.  For  he  shall  have  judgment.  This  is  an  application  of 
the  last  verse  to  the  subject  in  hand,  which  confirms  alto- 
gether the  second  explanation  which  I  have  mentioned :  for 
he  shews,  that  since  we  stand  through  God's  mercy  alone, 
we  ought  to  shew  that  to  those  whom  the  Lord  himself  com- 
mends to  us. 

It  is,  indeed,  a  singular  commendation  of  kindness  and 
benevolence,  that  God  promises  that  he  will  be  merciful  to 
us,  if  we  be  so  to  our  brethren  :  not  that  our  mercy,  how- 
ever great  it  may  be,  shewn  towards  men,  merits  the  mercy 
of  God  ;  but  that  God  would  have  those  whom  he  has 
adopted,  as  he  is  to  them  a  kind  and  an  indulgent  Father,  to 
bear  and  exhibit  his  image  on  the  earth,  according  to  the 
saying  of  Christ,  "  Be  ye  merciful,  as  your  heavenly  Father 
is  merciful."  (Matt.  v.  7.)  We  must  notice,  on  the  other 
hand,  that  lie  could  denounce  nothing  on  them  more  severe 
or  more  dreadful  than  the  judgment  of  God.  It  hence 
follows,  that  all  they  are  miserable  and  lost  who  flee  not  to 
the  asylum  of  pardon. 

And  mercy  rejoiceth.  As  though  he  had  said,  "  God's 
mercy  alone  is  that  which  delivers  us  from  the  dread  and 
terror  of  judgment."     He  takes  rejoicing  or  glorying  in  the 


CHAP.  II.  14.  THE  EPISTLE  OF  JAMES.  309 

sense  of  being  victorious  or  triumphant  ;  for  the  judgment 
of  condemnation  is  suspended  over  the  whole  world,  and 
nothing  but  mercy  can  bring  relief 

Hard  and  forced  is  the  explanation  of  those  who  regard 
mercy  as  put  here  for  the  person,  for  man  cannot  properly 
be  said  to  rejoice  or  glory  against  the  judgment  of  God  ;  but 
mercy  itself  in  a  manner  triumphs,  and  alone  reigns  when 
the  severity  of  judgment  gives  way  ;  though  I  do  not  deny 
but  that  hence  arises  confidence  in  I'cjoicing,  that  is,  when 
the  faithful  know  that  the  wrath  of  God  in  a  manner  yields 
to  mercy,  so  that  being  relieved  by  the  latter,  they  are  not 
overwhelmed  by  the  former. 

14.  What  (Zo/A  ?7  profit,  my  breth-  14.  Quid  prodest,  fratres  mei,  si 
ren,  tliough  a  man  say  he  hath  faith,  fidem  dicat  aliquis  se  habere,  opera 
and  have  not  works?  can  faith  save  autem  non  habeat?  nunqnid  potest 
him  ?  fides  salvuni  facere  ipsuni  ? 

15.  If  a  brother  or  sister  be  15.  Quod  si  frater  ant  soror  nudi 
naked,  and  destitute  of  daily  food,        fuerint,  et  egentes  quotidiano  victu, 

16.  And  one  of  you  say  unto  16.  Dicat  autem  ahquis  vestrum 
them.  Depart  in  peace,  be  ?/e  warmed  illis,  Abite  cum  pace,  calescite  et 
and  filled  ;  notwithstanding  ye  give  saturamini  ;  non  tamen  dederitis 
them  not  those  things  which  are  quae  sunt  necessaria  corpori,  quje 
needful   to  the  body,  what  doth  it  utilitas  ? 

profit  ? 

17.  Even  so  faith,  if  it  hath  not  17.  Sic  et  fides,  si  opera  non  ha- 
works,  is  dead,  being  alone.  buerit,  mortua  est  per  se. 

]  4.  What  doth  it  profit.  He  proceeds  to  commend  mercy. 
And  as  he  had  threatened  that  God  would  be  a  severe 
Judge  to  us,  and  at  the  same  time  very  dreadful,  except  we 
be  kind  and  merciful  towards  our  neighbours,  and  as  on  the 
other  hand  hypocrites  objected  and  said,  that  faith  is  suffi- 
cient to  us,  in  which  the  salvation  of  men  consists,  he  now 
condemns  this  vain  boasting.  The  sum,  then,  of  what  is 
said  is,  that  faith  without  love  avails  nothing,  and  that  it 
is  therefore  wholly  dead. 

But  here  a  question  arises.  Can  faith  be  separated  from 
love  ?  It  is  indeed  true  that  the  exposition  of  this  passage 
has  produced  that  common  distinction  of  the  Sophists,  be- 
tween unformed  and  formed  faith  ;  but  of  such  a  thing 
James  knew  nothing,  for  it  appears  from  the  first  words, 
that  he  speaks  of  false  profession  of  faith:  for  he  does  not 
begin  thus,  "  If  any  one  has  faith  ;"  but,  "  If  any  says  that 


310  COMMENTARIES  ON  CHAP.  II.  \5. 

he  has  faith  ;"  by  wliich  he  certainly  intimates  that  hypo- 
crites boast  of  tlie  empty  name  of  faith,  which  really  does 
not  belong-  to  them. 

That  he  calls  it  i\\cu  faith,  is  a  concession,  as  the  Rhetori- 
cians say  ;  for  when  we  discuss  a  jjoint,  it  does  no  harm, 
nay,  it  is  sometimes  expedient,  to  concede  to  an  adversary 
what  he  demands,  for  as  soon  as  the  thing  itself  is  known, 
what  is  conceded  may  be  easily  taken  away  from  him. 
James  then,  as  he  was  satisfied  that  it  was  a  false  pretext 
by  which  hypocrites  covered  themselves,  was  not  disposed 
to  raise  a  dispute  about  a  word  or  an  expression.  Let  us, 
however,  remember  that  he  does  not  speak  according  to  the 
impression  of  his  own  mind  when  he  mentions  faith,  but 
that  on  the  contrary  he  disputes  against  those  who  made  a 
false  pretence  as  to  faith,  of  which  they  were  wholly  desti- 
tute. 

Cmi  faith  save  him  ?  This  is  the  same  as  though  he  had 
said,  that  we  do  not  attain  salvation  by  a  frigid  and  bare 
knowledge  of  God,  which  all  confess  to  be  most  true  ;  for 
salvation  comes  to  us  by  faith  for  this  reason,  because  it 
joins  us  to  God.  And  this  comes  not  in  any  other  way 
than  by  being  united  to  the  body  of  Christ,  so  that,  living 
through  his  Spirit,  ^ye  are  also  governed  by  him.  There  is 
no  such  thing  as  this  in  the  dead  image  of  faith.  There  is 
then  no  wonder  that  James  denies  that  salvation  is  con- 
nected with  it.^ 

15.  //  a  brother,  or,  For  if  a  brother.  He  takes  an  ex- 
ample from  what  was  connected  with  his  subject  ;  for  he 
had  been  exhorting  them  to  exercise  the  duties  of  love.  If 
any  one,  on  the  contrary,  boasted  that  he  was  satisfied  with 
faith  without  works,  he  compares  this  shadowy  faith  to  the 
saying  of  one  who  bids  a  famished  man  to  be  filled  without 
supplying  him  with  the  food  of  which  he  is  destitute.  As, 
then,  he  who  sends  away  a  poor  man  with  words,  and  offers 

'  Wlicn  he  says,  "  Can  faith  save  him  ?"'  liis  meaning  is,  "  Can  the  faith 
wliicli  he  says  he  has  save  him  ?"'  that  is,  faith  wluch  is  dead  and  produces 
no  works ;  for  that  is  the  faith  clearly  intended  here,  as  it  appears  from 
what  follows.  To  make  the  meaning  more  evident  Macknight  renders 
the  sentence  thus, — '■  Can  this  foithsave  him  ?"  that  is,  the  faith  that  has 
not  works. — Ed. 


CHAP.  II.  18.  THE  EPISTLE  OF  JAMES.  Sll 

him  no  help,  treats  him  with  mockery,  so  they  vvlio  devise 
for  themselves  faith  without  works,  and  without  any  of  the 
duties  of  religion,  trifle  with  God.^ 

17.  Is  dead,  being  alone.  He  says  that  faith  is  dead, 
being  by  itself,  that  is,  when  destitute  of  good  works.  We 
hence  conclude  that  it  is  indeed  no  faith,  for  when  dead,  it 
does  not  properly  retain  the  name.  The  Sophists  plead 
this  expression  and  say,  that  some  sort  of  faith  is  found  by 
itself;  but  this  frivolous  cavilling  is  easily  refuted;  for  it 
is  sufficiently  evident  that  the  Apostle  reasons  from  what  is 
impossible,  as  Paul  calls  an  angel  anathema,  if  he  at- 
tempted to  subvert  the  gospel.  (Gal.  i.  8.) 

18.  Yea,  a  man  may  say,  Thou  18.  Quin  dicat  quispiam,  Tu 
hast  faith,  and  I  have  works :  shew  fidem  habes,  et  ego  opera  habeo : 
me  thy  faith  without  thy  works,  and  ostende  mihi  fidem  tuam  sine  operi- 
I  will  shew  thee  my  faith  by  my  bus  (alias,  ex  operibus)  tuis,  et  ego 
works.  tibi  ex  operibus  meis  ostendam  fidem 

meam. 

19.  Thou  believest  that  there  is  19.  Tu  credis  quod  Deus  unus 
one  God  ;  thou  doest  well :  the  est,  bene  facis ;  et  da^mones  credunt, 
devils  also  believe,  and  tremble.  ac  contremiscunt. 

18.  Yea,  a  man  may  say.  Erasmus  introduces  here  two 
persons  as  speakers  ;  one  of  whom  boasts  of  faith  without 
works,  and  the  other  of  works  without  faith  ;  and  he  thinks 
that  both  are  at  length  confuted  by  the  Apostle.  But  this 
view  seems  to  me  too  forced.  He  thinks  it  strange,  that 
this  should  be  said  by  James,  Thou  hastfaith,  who  acknow- 
ledges no  faith  without  works.  But  in  this  he  is  much 
mistaken,  that  he  does  not  acknowledge  an  irony  in  these 
words.  Then  aXka  I  take  for  "  nay  rather  ;''  and  ri^  for 
"  any  one  ;"  for  the  design  of  James  was  to  expose  the 
foolish  boasting  of  those  who  imagined  that  they  had  faith 
when  by  their  life  they  shewed  that  they  were  unbelievers  ; 
for  he  intimates  that  it  would  be  easy  for  all  the  godly  who 
led  a  holy  life  to  strip  hypocrites  of  that  boasting  with 
which  they  were  inflated.^ 

Sliew  me.      Though   the  more   received  reading  is,  "  b}-- 

1  This  is  adduced  as  an  illustration  :  as  the  saying  of  a  man  to  tlie 
naked,  "  Be  ye  clothed,"  when  he  does  nothing,  effects  no  good,  is  wholly 
useless,  so  is  that  faith  that  produces  no  works  ;  it  being  as  it  were  dead, 
it  cannot  save. — Ed. 

I  would  render  the  verse  thus, — 

'•  But  one  may  say,  Thou  hast  faith,  T  have  also  works  ;  shew  me 


312  COMMENTARIES  ON  CHAP.  II.  19. 

works/'  yet  the  old  Latin  is  more  suitable,  and  the  reading 
is  also  found  in  some  Greek  copies.  I  tlicrefore  hesitated 
not  to  adopt  it.  Then  lie  bids  to  shew  faith  without  works, 
and  thus  reasons  from  wliat  is  impossible,  to  prove  what 
does  not  exist.  So  he  speaks  ironically.  But  if  any  one 
prefers  the  other  reading,  it  comes  to  the  same  thing,  "  Shew 
me  by  works  tliy  faith  ;"  for  since  it  is  not  an  idle  thing,  it 
must  necessarily  be  proved  by  works.  The  meaning  then  is, 
"  Unless  thy  faith  brings  forth  fruits,  I  deny  that  thou  hast 
any  faith."' 

But  it  may  be  asked,  whether  the  outward  uprightness 
of  life  is  a  sure  evidence  of  faitli  ?  for  James  says,  "  I  will 
shew  thee  my  faith  by  my  works."  To  this  I  reply,  that 
the  unbelieving  sometimes  excel  in  specious  virtues,  and 
lead  an  honourable  life  free  from  every  crime  ;  and  hence 
works  apparently  excellent  may  exist  apart  from  faith. 
Nor  indeed  does  James  maintain  that  every  one  who  seems 
good  possesses  faith.  This  only  lie  means,  that  faith,  with- 
out the  evidence  of  good  works,  is  vainly  pretended,  be- 
cause fruit  ever  comes  from  the  living  root  of  a  good  tree. 

19.  Thou  helievest  that  there  is  one  God.     From  this  one 

thy  faith  that  is  without  works,  and  I  will  shew  thee  my  faith  by  my 
works." 

It  is  the  same  as  though  he  had  said,  "  Thou  hast  faith  only,  I  have  also 
works  in  addition  to  my  faith  ;  now,  prove  to  me  that  you  have  true 
faith  without  having  works  connected  with  it,  (which  was  impossible,  hence 
be  is  called  '  vain  man,'  or  empty-headed,  in  verse  20,)  and  I  will  prove 
my  faith  by  its  fruits,  even  good  works." — Ed. 

1  Griesbach  and  others  regard  x'^^''^  as  the  true  reading,  countenanced 
by  most  MSS.,  and  found  in  the  Syr.  and  Vulg. 

This  verse  is  a  key  to  the  meaning  of  James  :  faith  is  to  he  proved  by 
works  ;  then  faiih  properlyjustifies  and  saves,  and  works  prove  its  genuine- 
ness. When  he  says  that  a  man  is  justified  by  works,  the  meaning  accord- 
ing to  this  verse  is,  that  a  man  is  proved  by  works  to  be  justified,  his  faith 
being  thereby  shewn  to  be  a  living  and  not  a  dead  faith.  We  may  well  be 
surprised,  as  Doddridge  M'as,  that  any,  taking  a  view  of  this  whole  passage, 
should  ever  think  that  there  is  any  contrariety  in  what  is  here  said  to  the 
teaching  of  Paul.  The  doctrine  of  Paul,  that  man  is  justified  by  faith  and 
not  by  works,  that  is,  by  a  living  faith,  which  works  by  love,  is  perfectly 
consistent  with  what  James  says,  that  is,  that  a  man  is  not  justified  by  a 
dead  faitli  but  by  that  faith  which  proves  its  living  power  by  producing 
good  works,  or  by  rendering  obedience  to  God.  The  sum  of  what  James 
says  is,  that  a  dead  faith  cannot  save,  but  a  living  faith,  and  that  a  liAdng 
faith  is  a  working  faith — a  doctrine  taught  by  Paul  as  well  as  by  James. — 
Ed. 


CHAP.  11.  19. 


THE  EPISTLE  OF  JAMES. 


313 


sentence  it  appears  evident  that  the  whole  dispute  is  not 
about  faith,  but  of  the  common  knowledge  of  God,  which  can 
no  more  connect  man  with  God,  than  the  siglit  of  the  sun 
cany  him  up  to  heaven  ;  but  it  is  certain  that  by  faith  we 
come  nigh  to  God.  Besides,  it  would  be  ridiculous  were  any- 
one to  say  that  the  devils  have  faith  ;  and  James  prefers 
them  in  this  respect  to  hypocrites.  The  devil  trembles,  he 
says,  at  the  mention  of  God's  name,  because  when  he  acknow- 
ledges his  own  judge  he  is  filled  with  the  fear  of  him.  He 
then  who  despises  an  acknowledged  God  is  much  worse. 

Thou  doest  well,  is  put  down  for  the  purpose  of  extenuat- 
ing, as  though  he  had  said,  "It  is,  forsooth  !  a  great  thing 
to  sink  down  below  the  devils."^ 


20.  But  wilt  thou  know,  O  vain 
man,  that  faith  without  works  is 
dead  ? 

21.  Was  not  Abraham  our  father 
justified  by  v.'orks,  when  he  had 
offered  Isaac  his  son  upon  the  altar  ? 

22.  Seest  thou  how  faith  wrought 
with  his  works,  and  by  works  was 
faith  made  perfect  ? 

23.  And  the  scripture  was  ful- 
filled which  saith,  Abraham  believed 
God,  and  it  was  imputed  unto  him 
for  righteousness :  and  he  was  called 
the  Friend  of  God. 

24.  Ye  see  then  how  that  by  works 
a  man  is  justified,  and  not  by  faith 
only. 

25.  Likewise  also,  was  not  Rahab 
the  harlot  justified  by  works,  Avhen 
.she  had  received  the  messengers,  and 
had  sent  them  out  another  way  ? 

26.  For  as  the  body  without  the 
spirit  is  dead,  so  faith  without  works 
is  dead  also. 


20.  Vis  autem  scire,  O  homo  in- 
anis !  quod  fides  absque  operibus 
mortua  sit  ? 

21.  Abraham  pater  noster,  nonne 
ex  operibus  justificatus  est,  quum 
obtulit  filium  suum  Isaac  super 
altare  ? 

22.  Vides  quod  fides  co-operata 
fuerit  ejus  operibus,  et  ex  operibus 
fides  perfecta  fuerit  ? 

23.  Atque  impleta  fuit  scriptura, 
qua3  dicit,  Credidit  Abraham  Deo,  et 
imputatum  illi  fuit  in  justitiam,  et 
Amicus  Deo  vocatus  est  ? 

24.  Videtis  igitur  quod  ex  operi- 
bus justificatur  homo,  et  non  ex  fide 
solum. 

25.  Similiter  et  Rahab  meretrix, 
nonne  ex  operibus  justificata  est, 
quum  excepit  nuntios,  et  alia  via 
ejecit  ? 

26.  Quemadmodum  enim  corpus 
sine  anima  mortuum  est,  ita  et  fides 
sine  operibus  mortua  est. 


1  The  design  of  alluding  to  the  faith  of  devils  seems  to  have  been  this, 
to  shew  that  though  a  man  may  believe  and  tremble,  yet  if  he  does  not 
obey  God  and  do  good  works,  he  has  no  true  evidence  of  faith.  Obedient 
faith  is  that  which  saves,  and  not  merely  that  which  makes  us  tremble. 
The  connexion  with  the  preceding  verse  seems  to  be  as  follows, — 

In  the  former  verse  the  boaster  of  mere  faith  is  challenged  to  prove  that 
his  faith  is  right  and  therefore  saving ;  the  challenger  would  prove  his  by 
his  woi-ks.  Then,  in  this  verse,  a  test  is  applied— the  very  first  article  of 
faith  is  mentioned  :  "  Be  it  that  you  believe  this,  yet  this  faith  will  not 


314  COMMENTARIES  ON  CHAP.  II.  21. 

20.  But  wilt  thou  know.  "VVe  must  understand  the  state 
of  tlie  question,  for  the  dispute  here  is  not  respecting  the 
cause  of  justification,  but  only  what  avails  a  profession  of 
faith  without  works,  and  what  opinion  we  are  to  form  of  it. 
Absurdly  then  do  they  act  who  strive  to  prove  by  this  pas- 
sage that  man  is  justified  by  works,  because  James  meant 
no  such  thing,  for  the  proofs  which  lie  subjoins  refer  to  this 
declaration,  that  no  faith,  or  only  a  dead  faith,  is  without 
works.  No  one  will  ever  understand  what  is  said,  nor  judge 
wisely  of  words,  except  he  who  keeps  in  view  the  design  of 
the  writer. 

21.  Was  not  Abraham.  The  Sophists  lay  hold  on  the 
word  justified,  and  then  they  cry  out  as  being  victorious,  that 
justification  is  partly  by  works.  But  we  ought  to  seek 'out 
a  right  interpretation  according  to  the  general  drift  of  the 
whole  passage.  We  have  already  said  that  James  does  not 
speak  here  of  the  cause  of  justification,  or  of  the  manner  how 
men  obtain  righteousness,  and  this  is  plain  to  every  one  ; 
but  that  his  object  was  only  to  shew  that  good  works  are 
always  connected  with  faith  ;  and,  therefore,  since  he  de- 
clares that  Abraham  was  justified  by  works,  he  is  speaking 
of  the  proof  he  gave  of  his  justification. 

When,  therefore,  the  Sophists  set  up  James  against  Paul, 
they  go  astray  through  the  ambiguous  meaning  of  a  term. 
When  Paul  says  that  we  are  justified  by  faith,  he  means  no 
other  thing  than  that  by  faith  we  are  counted  righteous  be- 
fore God.  But  James  has  quite  another  thing  in  view,  even 
to  shew  that  he  who  professes  that  he  has  faith,  must  prove 
the  reality  of  his  faith  by  his  works.  Doubtless  James  did 
not  mean  to  teach  us  here  the  ground  on  which  our  hope  of 
salvation  ought  to  rest ;  and  it  is  this  alone  that  Paul  dwells 
uj)on.' 

That  we  may  not  then  fall  into  that  false  reasoning  which 
has  deceived  the  Sophists,  we  must  take  notice  of  the  two- 
save  you:  the  devils  have  this  faith,  and  instead  of  being  saved  they 
tremble. — E'f. 

1  It  is  justly  observed  by  Scott,  that  there  is  the  same  difficulty  in  re- 
conciUng  James  with  himself  as  with  Paul.  And  this  difficulty  at  once 
vanishes,  when  we  take  a  view  of  the  whole  passage,  and  not  confine  our- 
selves to  single  expressions. —  Ed. 


CHAP.  II.  23.  THE  EPISTLE  OF  JAMES.  315 

fold  meaning  of  the  word  jusiijied.  Paul  means  by  it  the 
gratuitous  imputation  of  righteousness  before  the  tribunal 
of  God ;  and  James,  the  manifestation  of  righteousness  by 
the  conduct,  and  that  before  men,  as  we  may  gather  from 
the  preceding  words,  "  Shew  to  me  thy  faith,"  &c.  In  this 
sense  we  fully  allow  that  man  is  justified  by  works,  as  when 
any  one  says  that  a  man  is  enriched  by  the  purchase  of  a 
large  and  valuable  estate,  because  his  riches,  before  hid,  shut 
up  in  a  chest,  were  thus  made  known. 

22.  By  works  toas  faith  made  perfect}  By  this  he  again 
shews,  that  the  question  here  is  not  respecting  the  cause  of 
our  salvation,  but  whether  works  necessarily  accompany 
faith ;  for  in  this  sense  it  is  said  to  have  been  perfected  by 
works,  because  it  was  not  idle.  It  is  said  to  have  been  per- 
fected by  works,  not  because  it  received  thence  its  own 
perfection,  but  because  it  was  thus  proved  to  be  true.  For 
the  futile  distinction  which  the  Sophists  draw  from  these 
words,  between  formed  and  unformed  faith,  needs  no  laboured 
refutation  ;  for  the  faith  of  Abraham  was  formed  and  there- 
fore perfected  before  he  sacrificed  his  son.  And  this  work 
was  not  as  it  were  the  finishing  or  last  work,  for  many  things 
afterwards  followed  by  which  Abraham  proved  the  increase 
of  his  faith.  Hence  this  was  not  the  perfection  of  his  faith, 
nor  did  it  then  for  the  first  time  put  on  its  form.  James 
then  understood  no  other  thing  than  that  the  integrity  of 
his  faith  then  appeared,  because  it  brought  forth  that  re- 
markable fruit  of  obedience. 

23.  And  the  Scripture  was  fulfilled.     They  who  seek  to 

^  The  previous  sentence  is  hardly  intelligible  in  our  version  or  in  Calvin's. 
"  Seest  thou  how  faith  Avrought  (co-operated,  by  C.)  with  his  works?" 
The  verb  is  (ruvi^yiai,  which  means  properly  to  work  together,  to  co-oper- 
ate; and  it  means  also,  as  the  effect  of  co-operating,  to  aid,  to  help. 
"  Seest  thou  how  faith  aided  ^/ni  in  his  works?"  Schhusner  gi\Q?,  this 
paraphrase,  "  Thou  seest  that  Abraham  was  aided  by  his  faith  to  do  his 
remarkable  works."  Bezas  version  is,  "  Thou  seest  that  faith  was  the 
assistant  (administei-)  of  his  works."  Some  give  the  idea  of  combining  to 
co-operating,  "  Thou  seest  that  faith  co-operated  with  his  works,"  that  is, 
in  justification.  It  has  been  said,  that  if  this  combination  had  been  in- 
tended, it  ought  to  have  been  said  that  works  co-operated  with  his  faith, 
as  faith,  according  to  the  testimony  of  Scripture  and  the  nature  of  things, 
is  the  primary  and  the  principal  thing,  and  as  there  can  be  no  good  works 
without  faith.  But  the  first  explanation  is  the  most  consonant  with  the 
words  and  with  the  drift  of  the  passage. — Ed. 


316  COMMENTARIES  ON  CHAP.  II.  25. 

prove  from  this  passage  of  James  that  the  works  of  Abraham 
were  imputed  for  righteousness,  must  necessarily  confess 
that  Scripture  is  perverted  by  liim  ;  for  however  they  may 
turn  and  twist,  they  can  never  make  the  effect  to  be  its  own 
cause.  The  passage  is  quoted  from  Moses.  (Gen.  xv.  6.) 
The  imputation  of  righteousness  whicli  Moses  mentions, 
preceded  more  than  thirty  years  the  work  by  which  they 
would  have  Abraliam  to  have  been  justified.  Since  faith 
was  imputed  to  Abraham  fifteen  years  before  the  birth  of 
Isaac,  this  could  not  surely  have  been  done  through  the 
work  of  sacrificing  him.  I  consider  that  all  those  are  bound 
fast  by  an  indissoluble  knot,  Avho  imagine  that  righteousness 
was  imputed  to  Abraham  before  God,  because  he  sacrificed 
his  son  Isaac,  who  was  not  yet  born  when  the  Holy  Spirit 
declared  that  Abraham  was  justified.  It  hence  necessarily 
follows  that  something  posterior  is  pointed  out  here. 

Wh}^  then  does  James  say  that  it  was  fulfilled  ?  even  be- 
cause he  intended  to  shew  what  sort  of  faith  that  was  whicli 
justified  Abraliam  ;  that  is,  that  it  was  not  idle  or  evanes- 
cent, but  rendei'ed  him  obedient  to  God,  as  also  we  find  in 
Ileb.  xi.  8.  The  conclusion,  which  is  immediately  added, 
as  it  depends  on  this,  has  no  other  meaning.  Man  is  not 
justified  by  faith  alone,  that  is,  by  a  bare  and  empty  know- 
ledge of  God  ;  he  is  justified  by  works,  that  is,  his  righteous- 
ness is  known  and  proved  by  its  fruits. 

25.  Likewise  also  ^vas  not  Raliab.  It  seems  strange  that 
he  connected  together  those  who  were  so  unlike.  Why  did 
he  not  rather  choose  some  one  from  so  large  a  number  of 
illustrious  fathers,  and  join  him  to  Abraham  ?  Why  did  he 
prefer  a  harlot  to  all  others  ?  He  designedly  put  together 
two  persons  so  different  in  their  character,  in  order  more 
clearly  to  shew,  that  no  one,  whatever  may  have  been  his 
or  her  condition,  nation,  or  class  in  society,  has  ever  been 
counted  righteous  without  good  works.  He  had  named  the 
patriarch,  by  far  the  most  eminent  of  all  ;  he  now  includes 
under  the  person  of  a  harlot,  all  those  who,  being  aliens,  were 
joined  to  the  Church.  Whosoever,  then,  seeks  to  be  counted 
righteous,  though  he  may  even  be  among  the  lowest,  must 
yet  shew  that  he  is  such  by  good  works. 


CHAP.  III.  1.  THE  EPISTLE  OF  JAMES.  31 7 

James,  according-  to  his  manner  of  speaking,  declares  that 
Rahab  was  justified  by  works  ;  and  the  Sophists  hence  con- 
clude that  we  obtain  righteousness  by  the  merits  of  works. 
But  we  deny  that  the  dispiite  here  is  concerning  the  mode 
of  obtaining  righteousness.  We,  indeed,  allow  that  good  works 
are  required  for  righteousness  ;  we  only  take  away  from 
them  the  power  of  conferring  righteousness,  because  they 
cannot  stand  before  the  tribunal  of  God.^ 


CHAPTER  III. 

1.  My  brethren,  be  not  many  1.  Nolite  pliires  magistri  fieri, 
masters,  knowing  that  we  shall  re-  fratres  mei ;  scientes  quod  majus 
ceive  the  greater  condemnation.  judicium  sumptiuri  sumus. 

2.  For  in  many  things  we  otFend  2.  In  multis  enini  labimiu-  em- 
ail. If  any  man  oflend  not  in  word,  nes  :  si  quis  in  scrmone  non  labitur, 
the  same  is  a  perfect  man,  and  able  hie  perfectus  est  vir,  ut  qui  possit 
also  to  bridle  the  whole  body.  fra?no  moderari  totum  etiam  corpus. 

3.  Behold,   we   put   bits  in    the  3.  Ecce  equis  frjena  in  ora  injici- 
horses'  mouths,  that  they  may  obey  mus,  ut  obediant  nobis ;  et  totura 
us :  and  we  turn  about  their  whole  illorum  corpus  circumagimus : 
body. 

4.  Behold  also  the  ships,  which,  4.  Ecce  etiam  naves,  cimi  tantai 
though  ihei/  be  so  great,  and  are  sint,  et  a  sajvis  vcntis  pul.-entur, 
driven  of  tierce  winds,  yet  are  they  circumaguntur  a  minimo  guberna- 
turned  about  with  a  very  small  culo,  quocunque  afiectus  dirigentis 
helm,    wliithersoever   the  governor  voluerit : 

listeth. 

5.  Even  so  the  tongue  is  a  little  5.  Ita  et  lingua  pusillum  mem- 
member,  and  boasteth  great  things,     brum  est,  et  magna  jactat. 

L  Be  not  many  mastey^s.  The  common  and  almost  uni- 
versal interpretation  of  this  passage  is,  that  the  Apostle  dis- 
courages the  desire  for  the  office  of  teaching,  and  for  this 
reason,  because  it  is  dangerous,  and  exposes  one  to  a  heavier 
judgment,  in  case  he  transgresses  :  and  they  think  that  he 
said,  Be  not  many  masters,  because  there  ought  to  have  been 
some.     But  I  take  masters  not  to  be  those  who  performed  a 

'  The  last  verse  is  left  unnoticed, — 

26.  '■  For  as  the  body  without  the  spirit  is  dead,  so  also  faith  without 
works  (or,  having  no  works)  is  dead." 
The  meaning  is  not,  that  works  are  to  faith  what  the  spirit  is  to  the  body, 
for  tliat  would  make  works  to  be  the  life  of  taith,  the  reverse  of  the  fact ; 
but  the  meaning  is,  that  faith  having  no  works  is  like  a  dead  carcase  with- 
out life.— ^'i. 


318  COMMENTAKIES  ON  CHAP.  III.  2. 

public  duty  in  the  Church,  but  such  as  took  upon  them  the 
right  of  passing  judgment  upon  others:  for  such  reprovers 
sought  to  be  accounted  as  masters  of  morals.  And  it  was 
a  mode  of  speaking  usual  among  the  Greeks  as  well  as  Latins, 
that  they  were  called  masters  who  superciliously  animad- 
verted on  otliers. 

And  that  he  forbade  them  to  be  many,  it  was  done  for 
this  reason,  because  many  everywhere  did  thrust  in  them- 
selves ;  for  it  is,  as  it  were,  an  innate  disease  in  mankind 
to  seek  reputation  by  blaming  others.  And,  in  this  respect, 
a  twofold  vice  prevails, — though  few  excel  in  wisdom,  yet 
all  intrude  indiscriminately  into  the  office  of  masters ;  and 
then  few  are  influenced  by  a  right  feeling,  for  hypocrisy  and 
ambition  stimulate  them,  and  not  a  care  for  the  salvation 
of  their  brethren.  For  it  is  to  be  observed,  that  James  does 
not  discourage  those  brotherly  admonitions,  which  the  Spirit 
so  often  and  so  much  recommends  to  us,  but  that  immo- 
derate desire  to  condemn,  which  proceeds  from  ambition  and 
jjride,  when  any  one  exalts  himself  against  his  neighbour, 
slanders,  carps,  bites,  and  malignantly  seeks  for  what  he 
may  turn  to  a  sinister  purpose  :  for  this  is  usually  done  when 
impertinent  censors  of  this  kind  insolently  boast  themselves 
in  the  work  of  exposing  the  vices  of  otliers. 

From  this  outrage  and  annoyance  James  recalls  us  ;  and 
he  adds  a  reason,  because  they  who  are  thus  severe  towards 
others  shall  undergo  a  heavier  judgment :  for  he  imposes  a 
hard  law  on  himself,  who  tries  the  words  and  deeds  of  others 
according  to  the  rule  of  extreme  rigour ;  nor  does  he  de- 
serve pardon,  who  will  pardon  none.  This  truth  ought  to 
be  carefully  observed,  that  they  who  are  too  rigid  towards 
their  brethren,  provoke  against  themselves  the  severity  of 
God. 

2.  For  in  many  things  %ue  offend  all.  This  may  be  taken 
as  having  been  said  by  way  of  concession,  as  though  he  had 
said,  "  Be  it  tliat  thou  findest  what  is  blameable  in  thy  bre- 
thren, for  no  one  is  free  from  sins  ;  but  dost  thou  think  that 
thou  art  perfect  who  usest  a  slanderous  and  virulent  tongue  ?" 
But  James  seems  to  me  to  exhort  us  by  this  argument  to 
meekness,  since  we  are  ourselves  also  surrounded  with  many 


CHAP.  III.  3.  THE  EPISTLE  OF  JAMES.  819 

infirmities ;  for  he  acts  unjustly  who  denies  to  others  the 
l^ardon  he  needs  himself.  So  also  Paul  says,  when  he  bids 
the  fallen  to  be  reproved  kindly,  and  in  the  spirit  of  meek- 
ness ;  for  he  immediately  adds,  "  considering  thyself,  lest 
thou  also  be  tempted."  (Gal.  vi.  1.)  For  there  is  nothing 
which  serves  more  to  moderate  extreme  rigour  than  the 
knowledge  of  our  own  infirmity. 

If  any  man  offend  not  in  word.  After  having  said  that 
there  is  no  one  who  does  not  sin  in  many  things,  he  now 
shews  that  the  disease  of  evil-speaking  is  more  odious  than 
other  sins  ;  for  by  saying  that  he  who  offends  not  with  his 
tongue  is  perfect,  he  intimates  that  the  restraining  of  the 
tongue  is  a  great  virtue,  and  one  of  the  chief  virtues.  Hence 
they  act  most  perversely  who  curiously  examine  every  fault, 
even  the  least,  and  yet  so  grossly  indulge  themselves. 

He  then  indirectly  touches  here  on  the  hypocrisy  of  censors, 
because  in  examining  ^^themselves  they  omitted  the  chief 
thing,  and  what  was  of  great  moment,  even  their  evil-speak- 
ing ;  for  they  who  reproved  others  pretended  a  zeal  for  j)er- 
fect  holiness  ;  but  they  ought  to  have  begun  with  the  tongue, 
if  they  wished  to  be  perfect.  As  they  made  no  account  of 
bridling  the  tongue,  but,  on  the  contrary,  did  bite  and  tear 
others,  they  exhibited  only  a  fictitious  sanctity.  It  is  hence 
evident  that  they  were  the  most  reprehensible  of  all,  because 
they  neglected  a  primary  virtue.  This  connexion  renders 
the  meaning  of  the  Aj)ostle  plain  to  us. 

8.  We  put  hits  in  the  horses'  mouths.  By  these  two  com- 
parisons he  proves  that  a  great  part  of  true  perfection  is  in 
the  tongue,  and  that  it  'exercises  dominion,  as  he  has  just 
said,  over  the  whole  life.  He  compares  the  tongue,  first,  to 
a  bridle,  and  then  to  a  helm  of  a  ship.  Though  a  horse  be 
a  ferocious  animal,  yet  he  is  turned  about  at  the  will  of  its 
rider,  because  he  is  bridled  ;  no  less  can  the  tongue  serve  to 
govern  man.  So  also  with  regard  to  the  helm  of  a  shij"), 
which  guides  a  large  vessel  and  surmounts  the  impetuosity 
of  winds.  Though  the  tongue  be  a  small  member,  yet  it 
avails  much  in  regulating  the  life  of  man. 

And  hoasteth  great  things.  The  verb  /xeyaXavx^eiv  means 
to  boast  one's-self,  or  to  vaunt.     But  James  in  this  passage 


320  COMMENTARIES  ON  CHAP.  Ill  6. 

did  not  intend  to  reprove  ostentation  so  much  as  to  show 
tliat  the  tongue  is  the  doer  of  great  things  ;  for  in  this  last 
clause  he  applies  the  previous  comparisons  to  his  subject ; 
and  vain  boasting  is  not  suitable  to  the  bridle  and  the  helm. 
He  then  means  that  the  tongue  is  endued  with  great  power. 
I  have  rendered  Avhat  Erasmus  has  translated  the  impe- 
tuosity, the  inclination,  of  the  pilot  or  guide  ;  for  op^irj  means 
desire.  I  indeed  allow  that  among  the  Greeks  it  designates 
those  lusts  which  are  not  subservient  to  reason.  But  here 
James  simply  speaks  of  the  will  of  the  pilot. 

5.  —  Behold  how  great  a  matter  5.  —  Ecce  exiguus  ignis  quantam 
a  little  fire  kindleth  !  sylvani  incendit. 

6.  And  the  tongue  is  a  fire,  a  6.  Et  lingua  ignis  est,  et  numdus 
world  of  iniquity  :  so  is  the  tongue  iniquitatis  :  sic  inquam  lingua  con- 
among  our  members,  that  it  defileth  stituta  est  in  membris  nostris,  in- 
the  whole  body,  and  setteth  on  fire  quinans  totum  corpus,  inflammans 
the  course  of  natm-e ;  and  it  is  set  rotam  nativitatis,  et  inflammatur  a 
on  fire  of  hell.  gehenna. 

He  now  explains  the  evils  which  proceed  from  the  neglect 
of  restraining  the  tongue,  in  order  that  we  may  know  that 
the  tongue  may  do  much  good  or  much  evil, — that  if  it  be 
modest  and  well  regulated,  it  becomes  a  bridle  to  the  whole 
life,  but  tliat  if  it  be  petulant  and  violent,  like  a  fire  it  de- 
stroys all  tilings. 

He  represents  it  as  a  small  or  little  fire,  to  intimate  that 
this  smallness  of  the  tongue  will  not  be  a  hindrance  that  its 
power  should  not  extend  far  and  wide  to  do  harm. 

6.  By  adding  that  it  is  a  world  of  iniquity,  it  is  the  same 
as  though  he  had  called  it  the  sea  or  the  abyss.  And  he 
suitably  connects  the  smallness  of  the  tongue  with  the  vast- 
ness  of  the  world  ;  according  to  this' meaning,  A  slender  por- 
tion of  flesh  contains  in  it  the  whole  world  of  iniquity. 

So  is  the  tongue.  He  explains  what  he  meant  by  the  term 
world,  even  because  the  contagion  of  the  tongue  spreads 
through  every  part  of  life  ;  or  rather  he  shews  what  he  un- 
derstood by  the  metaphor  ^re,  even  that  the  tongue  pollutes 
the  whole  man.  He  however  immediately  returns  to  the 
fire,  and  says,  that  the  whole  course  of  nature  is  set  on  fire 
by  the  tongue.  And  he  compares  human  life  to  a  course 
or  a  wheel :  and  yeveac^,  as  before,  he  takes  for  nature, 
(ch.  i.  23.) 


CHAP.  III.  6.  THE  KPISTLE  OF  JAMES.  821 

The  meaning  is,  that  wlicn  other  vices  are  corrected  by 
age  or  by  the  succession  of  time,  or  when  at  least  they  do 
not  possess  the  whole  man,  the  vice  of  the  tongue  spreads 
and  prevails  over  every  part  of  life  ;  except  one  prefers  to 
take  setting  on  fire  as  signifying  a  violent  impulse,  for  we 
call  that  fervid  which  is  accompanied  with  violence.  And 
thus  Horace  speaks  of  wheels,  for  he  calls  chariots  in  battle 
fervid,  on  account  of  their  rapidity.  The  meaning  then  would 
be,  that  the  tongue  is  like  untamed  horses  ;  for  as  these 
draw  violently  the  chariots,  so  the  tongue  hurries  a  man 
headlong  by  its  own  wantonness.^ 

When  he  says  that  it  is  set  on  fire  hy  hell,  it  is  the  same 
as  though  he  had  said,  that  the  outrageousness  of  the  tongue 
is  the  flame  of  the  infernal  fire.^  For  as  heathen  poets  ima- 
gined that  the  wicked  are  tormented  by  the  torches  of  the 
Furies  ;  so  it  is  true,  that  Satan  by  the  fans  of  temptations 
kindles  the  fire  of  all  evils  in  the  world  :  but  James  means, 
that  fire,  sent  by  Satan,  is  most  easily  caught  by  the  tongue, 
so  that  it  immediately  burns  ;  in  short,  that  it  is  a  material 
fitted  for  receiving,  fostering,  and  increasing  the  fire  of  hell. 

7.  For  every  kind  of  Leasts,  and  7.  Oninis  enim  natura  feraruni  et 
of  birds,  and  ot  serpents,  and  of  vohicrum  et  serpentum .  et  marino- 
tlnngs  in  the  sea,  is  tamed,  and  hath  ruiu.  a  natura  humana  domatiir  et 
been  tamed  of  mankind :  domita  est : 

8.  But  the  tongue  can  no  man  8.  Linguam  vero  nulhis  hominum 
tame ;  it  is  an  unruly  evil,  full  of  doma;  t  ^yotest,  incoercibile  malum, 
deadly  poison.  plena  veneno  mortitl^ro. 

9.  Therewith  bless  we  God,  even  0.  Per  ipsam  benedicimus  Deum 
the  Father  ;  and  therewith  curse  we  et  Patrem  ;  et  per  ipsam  execramur 
men,  which  are  made  after  the  simi-  homines  adsimilitudinem  ejusfactos. 
litude  of  God. 

10.  Out  of  the  same  mouth  pro-  10.  Ex  eodem  ore  procedit  bene- 
ceedeth  blessing  and  cursmg.  My  dictio  et  maledictio.  Non  convcnit, 
brethren,  these  things  ought  not  so     fratres  mei,  htec  ita  fieri. 

to  be. 

*  "  The  course  of  nature,"  or  the  compass  of  nature,  that  is,  all  that  is 
included  in  nature,  means  evidently  the  same  with  "  the  whole  body"  in 
the  preceding  clause.  There  is  no  sense,  compatible  with  the  passage,  in 
■what  some  have  suggested,  '•  the  whole  course  of  life ;"  for  what  idea  is 
conveyed,  when  we  say  that  the  tongue  inflames  or  sets  in  a  flame  the  whole 
course  of  life?  But  there  is  an  intelligible  meaning,  when  it  is  said,  that 
the  tongue  sets  in  a  flame  the  whole  machinery  of  our  nature,  every  faculty 
that  belongs  to  man.— £"0?. 

'  "  A  bad  tongue  is  the  organ  of  the  devil." — Esiius. — Ed. 


322  COMMENTARIES  ON  CHAP.  IIT.  9. 

11.  Doth  a  fountain  send  forth  at         11,   An  fons  ex  eodem  foramine 

the   same   i)lace   sweet,   ivater   and  ejicit  dulce  et  amarum  ? 
bitter  ? 

1*2.  Can  the  fig-tree,  my  brethren,         12.  Non  potest,  fratres  mei,  ficus 

bear   olive-berries  .'    cither  a   vine,  oleas  proferre ;  aut  vitis  ticus ;  sic 

figs  ?  so  can  no  fountain  both  yield  nullus  fons  salsam  et  dulcem  gignere 

salt  water  and  fresh.  aquam. 

7.  For  every  kind  of  beasts.  This  is  a  confirmation  of  the 
last  clause  ;  for  that  Satan  by  the  tongue  rules  most  effectu- 
ally he  jiroves  by  this — that  it  can  by  no  means  be  brought 
to  due  order,  and  he  amplifies  this  by  comparisons.  For  he 
says  that  there  is  no  animal  so  savage  or  fierce,  which  is  not 
tamed  by  the  skill  of  man, — that  fishes,  which  in  a  manner 
inhabit  another  world, — that  birds,  which  are  so  quick  and 
roving, — and  that  serpents,  which  are  so  inimical  to  man- 
kind, are  sometimes  tamed.  Since  then  the  tongue  cannot 
be  restrained,  there  must  be  some  secret  fire  of  hell  hidden 
in  it. 

What  he  says  of  wild  boasts,  of  serpents,  and  of  other 
animals,  is  not  to  be  understood  of  them  all ;  it  is  enough 
that  the  skill  of  man  should  subdue  and  tame  some  of  the 
most  ferocious  of  them,  and  also  that  serpents  are  sometimes 
tamed.  He  refers  to  present  and  to  past  time  :  the  present 
regards  power  and  capacity,  and  the  past,  usage  or  expe- 
rience. He  hence  justly  concludes  that  the  tongue  is  full  of 
deadly  poison. 

Though  all  these  things  most  suitably  refer  in  the  first 
place  to  the  subject  of  this  passage — that  they  claim  an  un- 
reasonable command  over  others,  who  labour  under  a  worse 
vice  ;  yet  a  universal  doctrine  may  be  understood  as  taught 
here, — that  if  we  desire  to  form  our  life  aright,  we  must 
especially  strive  to  restrain  the  tongue,  for  no  part  of  man 
does  more  harm. 

9.  Therewith,  or,  by  it,  bless  we  God.  It  is  a  clear  instance 
of  its  deadly  poison,  that  it  can  thus  through  a  monstrous 
levity  transform  itself;  for  when  it  pretends  to  bless  God,  it 
immediately  curses  him  in  his  own  image,  even  by  cursing 
men.  For  since  God  ought  to  be  blessed  in  all  his  works, 
he  ought  to  be  so  especially  as  to  men,  in  whom  his  image 
and  glory  peculiarly  shine  forth.  It  is  then  a  hypocrisy  not 
to  be  borne,  when  man  employs  the  same  tongue  in  blessing 


CHAP.  HI.  11.  TUP]  EPISTLE  OF  JAMES.  323 

God  and  in  cursing  men.  There  can  be  then  no  calling  on 
God,  and  his  praises  must  necessarily  cease,  where  evil- 
speaking  jorevails  ;  for  it  is  an  impious  profanation  of  God's 
name,  when  the  tongue  is  virulent  towards  our  brethren  and 
pretends  to  praise  him.  That  we  may  therefore  rightly  praise 
God,  the  vice  of  evil-speaking  as  to  our  neighbour  must 
especially  be  corrected. 

This  particular  truth  ought  also  to  be  borne  in  mind,  that 
severe  censors  discover  their  own  virulence,  when  they  sud- 
denly vomit  forth  against  their  brethren  whatever  curses 
they  can  imagine,  after  having  in  sweet  strains  offered 
praises  to  God.  Were  any  one  to  object  and  say,  that  the 
image  of  God  in  human  nature  has  been  blotted  out  by  the 
sin  of  Adam  ;  we  must,  indeed,  confess  that  it  has  been 
miserably  deformed,  but  in  such  a  way  that  some  of  its 
lineaments  still  appear.  Righteousness  and  rectitude,  and 
the  freedom  of  choosing  what  is  good,  have  been  lost  ;  but 
many  excellent  endowments,  by  which  we  excel  the  brutes, 
still  remain.  He,  then,  who  truly  worships  and  honours 
God,  will  be  afraid  to  speak  slanderously  of  man. 

11.  Doth  a  fountain.  He  adduces  these  comparisons  in 
order  to  shew  that  a  cursing  tongue  is  something  monstrous, 
contrary  to  all  nature,  and  subverts  the  order  everywhere 
established  by  God.  For  God  hath  so  arranged  things  which 
are  contrary,  that  inanimate  things  ought  to  deter  us  from 
a  chaotic  mixture,  such  as  is  found  in  a  double  tongue.^ 

13.  Who  is  a  wise  man,  and  en-  13.  Qiiis  sapiens  ct  intelligens 
dued  with  knowledge  among  you  ?  inter  vos  ?  ostendat  ex  honesta  con- 
let  him  shew  out  of  a  good  conver-  versatione  opera  sua  in  mansuetu- 
sation  his  works  with  meekness  of  dine  sapiential. 

■wisdom. 

14.  But  if  ye  have  bitter  envying  14.  Si  vero  semulationem  amaram 
and  strife  in  your  hearts,  glory  not,  habetis,  et  contentionem  in  corde 
and  lie  not  against  the  truth.  vestro,  ne  gloriemini,  et  mentiamini 

adversus  veritatem. 

15.  This  wisdom  descendeth  not  15.  Non  estha;c  sapientiade  sur- 
from  above,  but  is  earthly,  sensual,  sum  veniens,  sed  terrestris,  anima- 
devilish.  lis,  dfemoniaca. 

1  There  is  a  different  reading  at  the  end  of  the  12th  verse,  adopted  by 
Griesh'ich,  though  rejected  by  Mill  and  others :  ouru;  oZn  aXuxiv  yXuxv 
■^or/tircti  i'Swo,  "  So  neither  can  salt  water  produce  sweet."  This  reading  is 
favoured  bv  the  »S^r.  and  Vulg.,  though  the  words  are  somewhat  difter- 
ent.—EfK  " 


324  COMMENTAllTES  ON  CHAP.III.  14 

16.  For  where  enA'ying  and  strife  16.  ITbi  enim  peniulatio  et  con- 
is,  there  is  confusion,  and  every  evil  tentio,  ibi  perturbatio  et  omne  pra- 
work.  vum  opus. 

17.  But  the  wisdom  that  is  from  17.  Qujb  autem  e  sursum  est  sa- 
above  is  first  pure,  then  peaceable,  pientia,  primum  pura  est,  deinde 
gentle,  and  easy  to  be  entreated,  paeata,  a>qua,  comis,  plena  miseri- 
fuU  of  mercy  and  good  fruits,  with-  cordire  et  bonorum  operum,  sine  dis- 
out   partiality,   and   without   hypo-  quisitione,  sine  simulatione. 

'^"^y-  .        .  .... 

18.  And  the  fruit  of  righteous-         18.  Fructus  autcm  justitirein  pace 
ness  is  sown  in  peace  of  them  that     seminatm'  facientibus  pacem. 
make  peace. 

18.  Who  is  a  wise  man.  As  the  lust  of  slandering  arises 
mostly  from  pride,  and  as  the  false  conceit  of  wisdom  for 
the  most  part  generates  pride,  he  therefore  speaks  here  of 
wisdom.  It  is  usual  with  hypocrites  to  exalt  and  shew  off 
themselves  by  criminating  all  others,  as  the  case  was  for- 
merly with  many  of  the  pliilosophers,  who  souglit  glory  for 
themselves  by  a  bitter  abuse  of  all  other  orders.  Such 
haughtiness  as  slanderous  men  swell  with  and  are  blinded  by, 
James  checked,  by  denying  that  the  conceit  of  wisdom,  with 
which  men  flatter  themselves,  has  in  it  anything  divine  ; 
but,  on  the  contrary,  he  declares  that  it  pi'oceeds  from  the 
devil. 

Then  the  meaning  is,  that  supercilious  censors,  who 
largely  indulge  themselves,  and  at  the  same  time  spare 
none,  seem  to  themselves  to  be  very  wise,  but  are  greatly 
mistaken  ;  for  the  Lord  teaches  his  people  far  otherwise, 
even  to  be  meek,  and  to  be  courteous  to  others.  They, 
then,  are  alone  Avise  in  the  sight  of  God,  who  connect  this 
meekness  with  an  honest  conversation  ;  for  they  who  are 
severe  and  inexorable,  though  they  may  excel  others  in 
many  virtues,  do  not  yet  follow  the  right  way  of  wisdom.^ 

14.  But  if  ye  have  hitter  envying.  He  points  out  the 
fruits  which  proceed  from  that  extreme  austerity  which  is 
contrary  to  meekness  ;   for  immoderate  rigour  necessarily 

1  "  Who  is  wise  and  intelligent  among  you  ?  let  him  by  a  good  conduct 
shew  his  works  in  meekness  of  wisdom." 

The  arrangement  here  is  according  to  what  is  common  in  Scripture  : 
Wisdom  the  effect  first,  then  knowledge  the  cause  or  what  precedes  it. 
In  what  follows  the  order  is  reversed  ;  knowledge  distinguishes  between 
good  and  bad  works,  and  the  good  ought  to  be  exhibited  with  that  meek- 
ness which  wisdom  dictates. — Ed. 


CHAP.  III.  15.  THE  EPISTLE  OF  JAMES.  325 

bcg-ets  mischievous  emulations,  which  presently  break  forth 
into  contentions.  It  is,  indeed,  an  imj)roper  mode  of  speak- 
ing, to  place  contentions  in  the  heart  ;  but  this  affects  not 
the  meaning  ;  for  the  object  was  to  shew  that  the  evil  dis- 
position of  the  heart  is  the  fountain  of  these  evils. 

He  has  called  envying,  or  emulation,  hitter  ;  for  it  prevails 
not,  except  when  minds  are  so  infected  with  the  poison  of 
malignity,  that  they  turn  all  things  into  bitterness.^ 

That  we  may  then  really  glory  that  we  are  the  children 
of  God,  he  bids  us  to  act  calmly  and  meekly  towards  our 
brethren  ;  otherwise  he  declares  that  we  are  lying  in  assum- 
ing the  Christian  name.  But  it  is  not  without  reason  that 
he  has  added  the  associate  of  envying,  even  strife,  or  con- 
tention, for  contests  and  quarrels  ever  arise  from  malignity 
and  envy. 

15.  This  ivisdom  descendeth  not.  As  hypocrites  with 
difficulty  give  way,  he  sharply  checked  their  haughtiness, 
denying  that  to  be  true  wisdom  with  Avhich  they  were  in- 
flated, while  they  were  extremely  morose  in  searching  out 
the  vices  of  others.  Conceding  to  them,  however,  the  term 
ivisdom,  he  shews  by  the  words  he  applies  to  it  its  true 
character,  and  says  that  it  is  earthly,  sensual,  devilish,  or 
demoniac,  while  true  wisdom  must  be  heavenly,  spiritual, 
divine  ;  which  three  things  are  directly  contrary  to  the 
three  preceding  ones.  For  James  takes  it  as  granted,  that 
we  are  not  wise,  except  when  we  are  illuminated  by  God 
from  above  through  his  Spirit.  However,  then,  the  mind  of 
man  may  enlarge  itself,  all  its  acuteness  will  be  vanity  ;  and 
not  only  so,  but  being  at  length  entangled  in  the  wiles  of 
Satan,  it  will  become  wholly  delirious.^ 

'  A  similar  order  as  to  the  words  is  found  here  as  in  the  former  verse  : 
hitter  envying  is  occasioned  by  strife  or  contention.  There  may  be  envy- 
ing without  contention,  but  it  is  contention  that  commonly  makes  it 
bitter. — Ed. 

2  ScoU  considers  that  this  wisdom  was  called  '•  earthly,"  because  it 
sought  earthly  distinctions,  and  was  of  an  earthly  origin, — "  sensual,"  or 
rather  "  natural,"  as  the  word  is  rendered  in  1  Cor.  ii.  14,  because  it  was 
the  result  of  such  principles  as  natural  men  are  actuated  by,  such  as  envy 
and  ambition, — "  and  devilish."  because  it  came  first  from  the  devil,  and 
constituted  the  image  of  his  pride,  ambition,  malignity,  and  ialsehood. 

The  word  "  sensual"  has  led  some  to  suppose  that  the  reference  is  to 


326  COMMENTARIES  ON  CHAP.  III.  17. 

Sensual,  or  animal,  is  in  opposition  to  what  is  spiritual, 
as  in  1  Cor.  ii.  14,  where  Paul  Siijs  that  the  sensual  or  ani- 
mal man  receives  not  the  things  of  God.  And  the  pride  of 
man  could  not  have  been  more  effectually  cast  down,  than 
when  thus  is  condemned  whatever  wisdom  he  has  from  him- 
self, without  the  Spiiit  of  God  ;  nay,  when  from  himself  a 
transition  is  made  to  the  devil.  For  it  is  the  same  as  though 
he  had  said,  that  men,  following  their  own  sense,  or  minds, 
or  feelings,  soon  become  a  prey  to  the  delusions  of  Satan, 

16.  For  where  envying  is.  It  is  an  argument  from  what 
is  contrary  ;  for  envying,  by  which  hypocrites  are  influenced, 
produces  effects  contrary  to  wisdom.  For  wisdom  requires 
a  state  of  mind  that  is  calm  and  composed,  but  envying  dis- 
turbs it,  so  that  in  itself  it  becomes  in  a  manner  tumultuous, 
and  boils  up  immoderately  against  others. 

Some  render  dKaTaaraala  inconstancy,  and  sometimes 
it  means  this  :  but  as  it  signifies  also  sedition  and  tumult, 
perturbation  seems  the  most  suitable  to  this  passage.  For 
James  meant  to  express  something  more  than  levity,  even 
that  tlie  malignant  and  the  slanderer  does  everything  con- 
fusedly and  rashly,  as  though  he  were  beside  himself ;  and 
hence  he  adds,  eve?-y  evil  work. 

17.  But  the  wisdom  tvhich  is  from  above.  He  now  men- 
tions the  effects  of  celestial  wisdom,  which  are  wholly  con- 
trary to  the  former  effects.  He  says  first  that  it  is  jmre  ; 
by  which  term  he  excludes  hypocrisy  and  ambition.^  He, 
in  the  second  place,  calls  it  iwaceahle,  to  intimate  that  it  is 
not  contentious.  In  the  third  i^lace,  he  calls  it  kind  or 
humane,  that  we  may  know  that  it  is  far  away  from  that 
immoderate  austerity  which  tolerates  nothing  in  our  breth- 
ren. He  also  calls  li  gentle  or  tractable  ;  by  which  he  means 
that  it  widely  differs  from  pride  and  malignity.     In  the  last 

sensuality,  the  gratification  of  carnal  lusts :  but  there  is  nothing  in  the 
passage  that  favours  this  view.  The  only  things  mentioned  are  envy  and 
a  contentious  spirit,  things  which  belong  to  natural  man. — Ed. 

1  a  Pure,"  ayMn,  is  to  be  understood  according  to  what  the  context  con- 
tains. It  means  what  is  free  from  taint  or  pollution :  the  kind  of  taint 
must  be  learnt  from  the  passage.  The  wisdom  from  above  is  contrasted 
with  the  wisdom  from  below  :  the  latter  has  envy  and  contention ;  the 
former  is  "  pure,"  being  free  from  envy,  and  is  "  peaceable." — Ed. 


CHAP.  in.  18.  THE  EPISTLE  OF  JAMES.  32? 

place,  lie  says  that  it  is  ftdl  of  mercy,  &c.,  while  hypocrisy 
is  inhuman  and  inexorable.  By  good  fruits  he  generally 
refers  to  all  those  duties  which  benevolent  men  perform 
towards  their  brethren  ;  as  though  he  had  said,  It  is  full  of 
benevolence.  It  hence  follows,  that  they  lie  who  glory  in 
their  cruel  austerity. 

But  though  he  had  sufficiently  condemned  hypocrisy, 
when  he  said  that  wisdom  is  pure  or  sincere  ;  he  yet  makes 
it  more  clear  by  repeating  the  same  thing  at  the  end.  We 
are  hence  reminded,  that  for  no  other  reason  are  we  beyond 
measure  morose  or  austere,  but  this,  because  we  too  much 
spare  ourselves,  and  connive  at  our  own  vices. 

But  what  he  says,  without  discerning,  {sine  dijudicatione,) 
seems  strange  ;  for  the  Spirit  of  God  does  not  take  away  the 
difference  between  good  and  evil  ;  nor  does  he  render  us  so 
senseless  as  to  be  so  void  of  judgment  as  to  praise  vice,  and 
regard  it  as  virtue.  To  this  I  reply,  that  James  here,  by 
discerning  or  distinguishing,  refers  to  that  over-anxious  and 
over-scrupulous  inquiry,  such  as  is  commonly  carried  on  by 
hypocrites,  who  too  minutely  examine  the  sayings  and  doings 
of  their  brethren,  and  put  on  them  the  worst  construction.'' 

18.  And  the  fruit  of  righteousiiess.  This  admits  of  two 
meanings, — that  fruit  is  sown  by  the  peaceable,  which  aftcr- 

1  The  word  a'Siax^iTos  is  found  only  here,  and  has  been  variously  ren- 
dered, because  the  verb  from  which  it  comes  has  various  meanings, — to 
discern,  to  make  a  difference,  to  judge,  to  examine,  to  contend  or  litigate, 
and  to  doubt.  It  is  rendered  by  the  Vulg.,  "  not  judging" — uncensorious  ; 
by  ij('~«,  "without  contending" — incontroversial ;  hy  Erasmus, '' making 
no  difterence'" — impartial ;  and  by  Hammond,  "  not  doubting,"  i.e.,  as  to 
the  faith.  "  Uncensorious,"  or,  "  impartial,"  seems  the  most  suitable  ren- 
dering ;  not  given  to  rashness  in  judging  of  others,  or  not  shewing  respect 
of  persons,  previously  condemned  in  ch.  ii.  1.  Then  follows  "  vmdissem- 
bling,"  not  saying  one  thing  and  meaning  another. 

There  seems  to  be  a  complete  contrast  between  the  two  kinds  of  wisdom. 
The  wisdom  from  above  is  not  envious,  but  pure ;  is  not  contentious,  but 
peaceable ;  does  not  create  confusion,  but  is  patient  and  conciliatory ; 
and  instead  of  producing  "  every  evil  work,"  it  is  fuU'of  mercy  or  bene- 
volence, and  of  the  fruits  of  benevolence,  being  not  censorious  or  partial 
in  jiulgment,  and  not  dissembling,  or  acting  dishonestly.  By  this  com- 
parison, we  see  what  were  some  of  the  things  included  in  "  every  evil 
work  ;"  they  were  the  reverse  of  mercy  or  benevolence,  and  its  fruits,  even 
ccnsoriousness  or  partiality,  and  dissimulation.  And  yet  those  who  exhi- 
bited all  those  evil  things' thought  that  they  had  wisdom  !  and  even  glo- 
ried in  it ! — Ed. 


328  COMMENTARIES  ON  CHAP.  IV.  1 . 

wards  tliey  gather, — or,  that  they  themselves,  though  they 
meekly  tolerate  many  things  in  their  neighbours,  do  not  yet 
cease  to  sow  righteousness.  It  is,  however,  an  anticipation 
of  an  objection  ;  for  they  who  are  carried  away  to  evil- 
speaking  by  the  lust  of  slandering,  have  always  this  excuse, 
"  What !  can  we  then  remove  evil  by  our  courteousness  ?" 
Hence  James  says,  that  those  who  are  wise  according  to 
God's  will,  are  so  kind,  meek,  and  merciful,  as  yet  not  to 
cover  vices  nor  favour  them  ;  but  on  the  contrary  in  such  a 
way  as  to  strive  to  correct  them,  and  yet  in  a  peaceable 
manner,  that  is,  in  moderation,  so  that  union  is  preserved. 
And  thus  he  testifies  that  what  he  had  hitherto  said  tends 
in  no  degree  to  do  away  with  calm  reproofs  ;  but  that  those 
who  wish  to  be  physicians  to  heal  vices  ought  not  to  be 
executioners. 

He  therefore  adds,  hy  those  who  makepeace;  which  ought 
to  be  thus  explained  :  they  who  study  peace,  are  neverthe- 
less cai'eful  to  sow  righteousness  ;  nor  are  they  slothful  or 
negligent  in  promoting  and  encouraging  good  works ;  but 
they  moderate  their  zeal  with  the  condiment  of  peace,  while 
hypocrites  throw  all  things  into  confusion  by  a  blind  and 
furious  violence. 


CHAPTER  IV. 

1.  From  whence  come  wars  and  1.  Uncle  bella  et  pugna?  inter  vos  ? 
fightings  among  you?  comeihet/  not  nonne  hinc,  ex  voluptatibus  vestris, 
hence,  ecen  of  your  kists  that  war  in  quse  mihtant  in  membris  vestris. 
your  members  ? 

2.  Ye  hist,  and  have  not :  ye  kill,  2.  Concupiscitis  et  non  habetis  ; 
and  desire  to  have,  and  cannot  ob-  invidetis  et  ajmulamini,  et  non  po- 
tain :  ye  fight  and  war,  yet  ye  have  testis  obtinere  ;  pugnatis  et  bellige- 
not,  because  ye  ask  not.  ramini,  non  habetis,  propterea  quod 

non  petitis; 

3.  Ye  ask,  and  receive  not,  because  3.  Petitis,  et  non  accipitis,  quia 
ye  ask  amiss,  that  ye  may  consume  male  petitis,  ut  in  vohiptates  vestras 
it  upon  your  lusts.  insumatis. 

I.  From  whence  come  wars.  Ashe  had  spoken  of  peace, 
and  had  reminded  them  that  vices  are  to  be  exterminated 
in  such  a  way  as  to  preserve  peace,  he  now  comes  to  their 
contentions,  by  wliich  they  created  confusion  among  them- 


CHAP.  IV.  2.  THE  EPISTLE  OF  JAMES.  329 

selves  ;  and  he  shews  that  these  arose  from  their  invidious 
desires  and  lusts,  rather  than  from  a  zeal  for  what  was  just 
and  right ;  for  if  every  one  observed  moderation,  they  would 
not  have  disturbed  and  annoyed  one  another.  They  had 
their  hot  conflicts,  because  their  lusts  were  allowed  to  pre- 
vail unchecked. 

It  hence  appears,  that  greater  peace  would  have  been 
among  them,  had  every  one  abstained  from  doing  wrong  to 
others ;  but  the  vices  which  prevailed  among  them  were  so 
many  attendants  armed  to  excite  contentions.  He  calls 
our  faculties  members.  He  takes  lusts  as  designating  all 
illicit  and  lustful  desires  or  propensities  which  cannot  be 
satisfied  without  doing  injury  to  others, 

2.  Ye  lust,  or  covet,  aiid  have  not.  He  seems  to  intimate 
that  the  soul  of  man  is  insatiable,  when  he  indulges  wicked 
lusts  ;  and  truly  it  is  so  ;  for  he  who  suffers  his  sinful  pro- 
pensities to  rule  uncontrolled,  will  know  no  end  to  his  lust. 
Were  even  the  world  given  to  him,  he  would  wish  other 
worlds  to  be  created  for  him.  It  thus  happens,  that  men 
seek  torments  which  exceed  the  cruelty  of  all  executioners. 
For  that  saying  of  Horace  is  true : 

The  tyrants  of  Sicily  found  no  torment  greater  than  envy.^ 

Some  copies  have  cpovevere,  "  ye  kill ;"  but  I  doubt  not 
but  that  we  ought  to  read,  ^dovelre,  "  ye  envy,"  as  I  have 
rendered  it  ;  for  the  verb,  to  kill,  does  in  no  way  suit  the 
context.^    Ye  fight :  he  does  not  mean  those  wars  and  fight- 

^  Invidiii  Siculi  non  invencre  tyranni 
Majus  tormentum. — Epist.  Lib.  I.  ii.  58. 

'  There  is  no  MS.  nor  version  in  favoiu-  of  (p^ovSre.  When  it  is  said, 
"  ye  kill,"  the  meaning  is,  that  they  did  so  as  to  the  hatred  or  envy  they 
entertained,  for  hatred  is  the  root  of  murder,  and  arises  often  from  envy. 
What  has  evidently  led  Calvin  and  others  to  conjecture  a  mistake  here, 
has  been  the  difficulty  arising  from  the  order  of  the  words,  "  Ye  kill  and 
ye  envy  ;"  but  this  order  is  wholly  consonant  with  the  style  of  Scripture, 
where  often  the  greater  evil  or  good  is  mentioned  first,  and  then  that 
w  hich  precedes  or  leads  to  it.  It  is  the  same  here  as  though  the  copula- 
tive, and,  were  rendered  causatively,  "  ye  kill  because  ye  envy."  Envy 
is  murder  in  the  sight  of  God. 

The  language  of  the  whole  passage  is  highly  metaphorical.  He  calls 
their  contentions  "  wars  and  fightings  ;"  for  the  whole  tenor  of  the  passage 
is  opposed  to  the  supposition  that  he  refers  to  actual  wars.  He  adopts 
a  military  term  as  to  inward  lusts  or  ambitious  desires,  that  they  "  carried 
on  war"  in  their  members ;  the  expedition  for  their  contests  was  prepared 


330  COMMENTARIES  ON  CHAP.  IV.  3. 

ings,  which  men  engage  in  with  drawn  swords,  but  the  vio- 
lent contentions  which  prevailed  among  them.  They  de- 
rived no  benefit  from  contentions  of  this  hind,  for  he  affirms 
that  they  received  the  punishment  of  their  own  wickedness. 
God,  indeed,  whom  they  owned  not  as  the  author  of  blessings, 
justly  disappointed  them.  For  when  they  contended  in 
ways  so  unlawful,  they  sought  to  be  enriched  through  the 
favour  of  Satan  rather  than  tln'ough  the  favour  of  God.  One 
by  fraud,  another  by  violence,  one  by  calumnies,  and  all  by 
some  evil  or  wicked  arts,  strove  for  happiness.  They  then 
sought  to  be  happy,  but  not  through  God.  It  was  therefore 
no  wonder  that  they  were  frustrated  in  their  efforts,  §ince 
no  success  can  be  expected  except  through  the  blessing  of 
God  alone. 

3.  Ye  seek  and  receive  not.  He  goes  farther;  though  they 
sought,  yet  they  were  deservedly  denied ;  because  they 
wished  to  make  God  the  minister  of  their  own  lusts.  For 
they  set  no  bounds  to  their  wishes,  as  he  had  commanded  ; 
but  gave  unbridled  license  to  themselves,  so  as  to  ask  those 
things  of  which  man,  conscious  of  what  is  right,  ought  espe- 
cially to  be  ashamed.  Pliny  somewhere  ridicules  this  impu- 
dence, that  men  so  wickedly  abuse  the  ears  of  God.  The 
less  tolerable  is  such  a  thing  in  Christians,  who  have  had 
the  rule  of  prayer  given  them  by  their  heavenly  Master. 

And  doubtless  there  appears  to  be  in  us  no  reverence  for 

God,  no  fear  of  him,  in  short,  no  regard  for  him,  when  we 

dare  to  ask  of  him  what  even  our  own  conscience  does  not 

approve.     James  meant  briefly  this, — that  our  desires  ought 

to  be  bridled  :  and  the  way  of  bridling  them  is  to  subject 

them  to  the  will  of  God.      And  he  also  teaches  us,   that 

what  we  in  moderation  wish,  we  ought  to  seek  from  God 

himself;  which  if  it  be  done,  we  shall  be  preserved  from 

wicked  contentions,  from  fraud  and  violence,  and  from  doing 

any  injury  to  others. 

within,  mustered  in  their  hearts.  Then  the  character  of  th.is  war  is  more 
phuulj  defined,  "  Ye  covet,"  not,  ye  kist ;  "  ye  kill,  or  commit  murder, 
for  "  ye  envy  ;"  when  ye  cannot  obtain  your  objects,  " ye  Viage  war  and 
figlit,"  that  is,  ye  wrangle  and  quarrel.  Avarice  and  ambition  were  the  two 
prevailing  evils,  but  especially  avarice  ;  and  avarice  too  for  the  purpose  of 
gratifying  the  hists  and  propensities  of  their  sinful  nature,  as  it  appears 
from  the  third  verse. — Ed. 


CHAP.  IV.  5.  THE  EPISTLE  OF  JAMES.  331 

4.  Ye  adulterers  and  adulteresses,  4.  Adulter!  et  adultera,\  an  nesci- 
know  ye  not  that  the  friendship  of  tis  quod  araicitia  mundi  inimicitia 
the  world  is  enmity  with  God  ?  who-  Dei  est?  qui  ergo  voluerit  amicus 
soever  therefore  will  be  a  friend  of  esse  mundi,  inimicus  Dei  constitui- 
the  world  is  the  enemy  of  God.  tur. 

5.  Do  ye  think  tliat  the  scripture  5.  An  putatis  quod  frustra  dicat 
saith  in  vain,  The  spirit  that  dwell-  scriptura?  An  ad  invidiam  concu- 
etli  in  us  lusteth  to  envy  ?  piscit  spiritus  qui  habitat  in  nobis? 

6.  But  he  giveth  more  grace  : —  (j.   Quin  majorem  dat  gratiam: — 

4.  Ye  adulterers.  I  connect  tliis  verse  with  the  foregoing 
verses :  for  he  calls  them  adulterers,  as  I  think,  metaphori- 
cally ;  for  they  corrupted  themselves  with  the  vanities  of  this 
world,  and  alienated  themselves  from  God  ;  as  though  he 
had  said,  that  they  had  hecome  degenerated,  or  were  become 
bastards.  We  know  how  frequent,  in  Holy  Scripture,  is  that 
marriage  mentioned  which  God  forms  with  us.  He  would 
have  us,  then,  to  be  like  a  chaste  virgin,  as  Paul  says, 
(2  Cor.  xi.  2.)  This  chastity  is  violated  and  corrupted  by 
all  imiiure  affections  towards  the  world.  James,  then, 
does  not  Avithout  reason  compare  the  love  of  the  world  to 
adultery. 

They,  then,  who  take  his  words  literally,  do  not  sufficiently 
observe  the  context  :  for  he  goes  on  still  to  speak  against 
the  lusts  of  men,  which  lead  away  those  entangled  with  the 
world  from  God,  as  it  follows, — 

The  friendship  of  the  world.  He  calls  it  the  friendship  of 
the  world,  when  men  surrender  themselves  to  the  corrup- 
tions of  the  world,  and  become  slaves  to  them.  For  such 
and  so  great  is  the  disagreement  between  the  world  and 
God,  that  as  much  as  any  one  inclines  to  the  world,  so 
much  he  alienates  himself  from  God.  Hence  the  Scrip- 
ture bids  us  often  to  renounce  the  world,  if  we  wish  to 
serve  God. 

5.  Do  ye  think.  He  seems  to  adduce  from  Scripture  the 
next  following  sentence.  Hence  interpreters  toil  much,  be- 
cause none  such,  at  least  none  exactly  alike,  is  found  in 
Scripture.  But  nothing  hinders  the  reference  to  be  made 
to  what  has  been  already  said,  that  is,  that  the  friendship 
of  the  world  is  adverse  to  God.  Moreover,  it  has  been 
rightly  said,  that  this  is  a  truth  which  occurs  everywhere  in 
Scripture.     And  that  he  has  omitted  the  pronoun,  which 


332  COMMENTARIES  ON  CHAP.  IV.  6. 

would  have  rendered  the  sentence  clearer,  is  not  to  be 
wondered  at,  for,  as  it  is  evident,  he  is  everywhere  very 
concise. 

The  Spirit,  or.  Does  the  Spirit  ?  Some  think  that  the 
soul  of  man  is  meant,  and  therefore  read  the  sentence 
affirmatively,  and  according  to  this  meaning, — that  the 
spirit  of  man,  as  it  is  malignant,  is  so  infected  with  envy, 
that  it  has  ever  a  mixture  of  it.  They,  however,  think  better 
who  regard  the  Spirit  of  God  as  intended  ;  for  it  is  he  that 
is  given  to  dwell  in  us.^  I  then  take  the  Spirit  as  that  of 
God,  and  read  the  sentence  as  a  question  ;  for  it  was  his 
object  to  prove,  that  because  they  envied  they  were  not 
ruled  by  the  Spirit  of  God  ;  because  he  teaches  the  faithful 
otherwise  ;  and  this  he  confirms  in  the  next  verse,  by  adding 
that  he  giveth  more  grace. 

For  it  is  an  argument  arising  from  what  is  contrary. 
Envy  is  a  proof  or  sign  of  malignity  ;  but  the  Spirit  of  God 
proves  himself  to  be  bountiful  by  the  affluence  of  his  bless- 
ings. There  is  then  nothing  more  repugnant  to  his  nature 
than  envy.  In  short,  James  denies  that  the  Spirit  of  God 
rules  where  depraved  lusts  prevail,  which  excite  to  mutual 
contention  ;  because  it  is  peculiaily  the  office  of  the  Spirit 
to  enrich  men  more  and  more  continually  with  new  gifts. 

I  will  not  stop  to  refute  other  explanations.  Some  give 
this  meaning,  that  the  Spirit  lusteth  against  envy  ;  which  is 
too  harsh  and  forced.  Then  they  say  that  God  gives  more 
grace  to  conquer  and  subdue  lust.  But  the  meaning  I  have 
given  is  more  suitable  and  simple, — that  he  restores  us  by 

^  There  are  waggon-loads  of  interpretations,  says  Erasmus,  on  this 
passage.  The  one  given  by  Calvin,  and  adopted  by  Wliithy,  Doddridge, 
SchoJefield,  and  others,  is  the  most  satisfactory,  and  what  alone  enables  us 
to  see  a  meaning  in  the  words,  "more  grace,"  in  the  following  verse.  The 
Spirit  dwells  in  God's  people,  and  he  dwells  there  to  give  more  or  increas- 
ing grace,  according  to  the  tenor  of  what  is  said  in  Isa.  Ivii.  15,  where  God 
is  said  to  "  dwell  with  him  that  is  of  a  contrite  and  humble  spirit,"  and 
for  this  purpose,  "  to  revive  the  spirit  of  the  humble,"  &c. 

5,  6.  "  Do  ye  think  that  the  scripture  speaketh  tluts  in  vain?  doth 

the  Spirit  who  dwells  in  us  lust  to  envy  ?  nay,  but  he  giveth  more 

(or,  increasing)  grace  :  he  therefore  saith,  God  sets  himself  in  array 

against  the  insolent,  but  gives  grace  to  the  humble." 

The  humble  are  they  who  are  made  so  by  grace  ;  but  God  promises  to 

give  them  more  grace,  to  perfect  that  which  has  been  begun. — Ed. 


CHAP.  IV.  7.  THIJ  EPISTLE  OF  JAMES.  S33 

his  bounty  from  the  power  of  malignant  emulation.  Tlie 
continuative  particle  Se  is  to  be  taken  adversatively,  for 
dWa  or  dWa  <ye  ;  so  have  I  rendered  it  quin,  but. 

7.  Submit  yourselves  therefore  to  7.  Subjccti  igitiu*  cstote  Deo; 
God.  Resist  the  devil,  and  he  will  Resistite  diabolo,  et  fugiet  a  vobis ; 
flee  from  you. 

8.  Draw  nigli  to  God,  and  he  will  8.  Appropinquate  Deo,  et  appro- 
draw  nigh  to  you.  Cleanse  your  pinquabit  vobis ;  mundate  manns, 
hands,  _?/e  sinners;  and  purify  your  peccatores  ;  puriticate  corda  duplici 
hearts,  ye  double-minded.  aninio  ; 

9.  Be  afflicted,  and  mourn,  and  9.  Affligimini,  lugete  et  plorate  ; 
weep :  let  your  laughter  be  turned  risus  vester  in  luctum  vertatur,  et 
to  mourning,  and  your  ^oy  toheavi-  gaudium  in  moerorem. 

ness. 

10.  Humble  yourselves  in  the  10.  Humiliamini  coram  Deo,  et 
sight  of  the  Lord,  and  he  shall  lift     eriget  vos. 

you  up. 

7.  Submit  yourselves.  Tlie  submission  which  he  recom- 
mends is  that  of  humility  ;  for  he  does  not  exhort  us  gene- 
rally to  obey  Grod,  but  requires  submission  ;  for  tlie  Spirit 
of  God  rests  on  the  liumble  and  the  meek.  (Isa.  Ivii.  1 5.) 
On  this  account  he  uses  the  illative  particle.  For  as  he  had 
declared  that  God's  Spirit  is  bountiful  in  increasing  his  gifts, 
he  hence  concludes  that  we  ought  to  lay  aside  envy,  and  to 
submit  to  God. 

Many  copies  have  introduced  here  the  following  sentence : 
"  Wherefore  he  saith,  God  resisteth  the  proud,  but  giveth 
grace  unto  the  humble."  But  in  others  it  is  not  found. 
Erasmus  suspects  that  it  was  first  a  note  in  the  margin,  and 
afterwards  crept  into  the  text.  It  may  have  been  so,  though 
it  is  not  unsuitable  to  the  passage.  For  what  some  think, 
that  it  is  strange  that  what  is  found  only  in  Peter,  should 
be  quoted  as  Scripture,  may  be  easily  disposed  of  But  I 
rather  conjecture  that  this  sentence,  which  accords  with  the 
common  doctrine  of  Scripture,  had  become  then  a  sort  of 
proverbial  saying  common  among  the  Jews.  And,  indeed, 
it  is  no  more  than  what  is  found  in  Ps.  xviii.  27,  "  The 
humble,  0  Lord,  thou  wilt  save  ;  and  the  eyes  of  the  proud 
wilt  thou  cast  down  :"  and  similar  sentences  are  found  in 
many  other  passages.^ 

'  The  passage  is  found  in  all  ]\I8S.  and  versions:  there  is,  therefore, 
no  ground  to  think  it  an  interpolation.     And  it  is  taken  literally  from 


334  COMMENTARIES  ON  CHAP.  IV.  8, 

Resist  the  devil.  He  shews  what  that  contention  is  which 
we  ouglit  to  engage  in,  as  Paul  sajs,  that  our  contest  is  not 
with  flesh  and  blood,  but  he  stimulates  us  to  a  spiritual  fight. 
Tlien,  after  having  taught  us  meekness  towards  men,  and 
submission  towards  God,  he  brings  before  us  Satan  as  our 
enemy,  whom  it  behoves  us  to  figlit  against. 

However,  the  promise  which  lie  adds,  respecting  the  flee- 
ing of  Satan,  seems  to  be  refuted  by  daily  experience  ;  for  it 
is  certain,  that  the  more  strenuously  any  one  resists,  the  more 
fiercely  he  is  urged.  For  Satan,  in  a  manner,  acts  playfully, 
when  he  is  not  in  earnest  repelled  ;  but  against  those  who 
really  resist  him,  he  employs  all  the  strength  he  possesses. 
And  further,  he  is  never  wearied  with  fighting  ;  but  when 
conquered  in  one  battle,  he  immediately  engages  in  another. 
To  this  I  reply,  that  fleeing  is  to  be  taken  here  for  putting 
to  flight,  or  routing.  And,  doubtless,  though  he  repeats  his 
attacks  continually,  he  yet  always  departs  vanquished. 

8.  D7XIW  nigh  to  God.  He  again  reminds  us  that  the  aid 
of  God  will  not  be  wanting  to  us,  provided  we  give  place  to 
him.  For  when  he  bids  us  to  draw  nigh  to  God,  that  M^e 
may  know  him  to  be  near  to  us,  he  intimates  that  we  are 
destitute  of  his  grace,  because  we  withdraw  from  him.  But 
as  God  stands  on  our  side,  there  is  no  reason  to  fear  suc- 
cumbing. But  if  any  one  concludes  from  this  passage,  that 
the  first  part  of  the  work  belongs  to  us,  and  that  afterwards 
the  grace  of  God  follows,  the  Apostle  meant  no  such  thing  ; 
for  though  we  ought  to  do  this,  yet  it  does  immediately 
follow  that  we  can.  And  the  Spirit  of  God,  in  exhorting 
us  to  our  duty,  derogates  nothing  from  himself,  or  from  his 
own  power  ;  but  the  very  thing  he  bids  us  to  do,  he  himself 
fulfils  in  us. 

In  short,  James  meant'  no  other  thing  in  this  passage, 
than  that  God  is  never  wanting  to  us,  except  when  we  alie- 
nate ourselves  from  him.  He  is  like  one  who  brings  the 
hungry  to  a  table,  and  the  thirsty  to  a  fountain.     There  is 

Prov.  iii,  34,  according  to  the  Sept.  ;  though  the  first  clause  differs  from 
the  Hebrew  in  words,  yet  it  is  substantially  the  same.  To  "  scorn  the 
scorners,"  and  to  "  resist  ((n-,  to  stand  in  array  against)  the  proud"  or  in- 
solent, mean  the  same  thing. — Ed. 


CHAP.  IV.  8.  THE  EPISTLE  OF  JAMES.  335 

this  diiFerencc,  that  our  steps  must  be  guided  and  sustained 
by  the  Lord,  for  our  feet  fail  us.  But  what  some  cavil  at, 
and  say,  that  God's  grace  is  secondary  to  our  preparation, 
and  as  it  were  the  waiting-maid,  is  very  frivolous  ;  for  we 
know  that  it  is  no  new  thing  that  he  adds  new  to  former 
graces,  and  thus  enriches  more  and  more  those  to  whom  ho 
has  already  given  much. 

Cleanse  your  hands.  He  here  addresses  all  those  wlio 
were  alienated  from  God.  And  he  does  not  refer  to  two 
sorts  of  men,  but  he  calls  the  same  sinners  and  double-minded. 
Nor  does  he  understand  every  kind  of  sinners,  but  the  wicked 
and  those  of  a  corrupt  life.  It  is  said  in  John  ix.  3,  "  God 
does  not  hear  sinners  ;"  in  the  same  sense  a  woman  is  called 
a  sinner  by  Luke.  (Luke  vii.  36.)  It  is  said  by  the  same 
and  the  other  evangelists,  "  He  drinketh  and  eateth  with 
sinners."  He,  therefore,  does  not  invite  all  indiscriminately 
to  that  sort  of  repentance  mentioned  here,  but  those  who 
are  wicked  and  corrupt  in  heart,  and  whose  life  is  base  and 
flagitious,  or  at  least  wicked ;  it  is  from  these  he  requires  a 
purity  of  heart  and  outward  cleanliness. 

We  hence  learn  what  is  the  true  character  of  repentance. 
It  is  not  only  an  outward  amendment  of  life,  but  its  begin- 
ning is  the  cleansing  of  the  heart.  It  is  also  necessary,  on 
the  other  hand,  that  the  fruits  of  inward  repentance  should 
ajjpear  in  the  u^Jrightness  of  our  works.^ 

^  In  the  seventh  verse  he  seems  still  to  continue  military  terms,  "  Se 
j-ourselves,  therefore,  in  array  under  God  ;  stand  up  against  the  devil,  an 
lie  will  flee  from  you."     It  is  especially  to  be  observed,  that  the  first  thing 
is  to  be  under  the  banner  and  protection  of  God,  and  then  we  can  success- 
fully stand  up  against  the  devil:  apart  from  God,  we  have  no  power  to 
resist  him. 

The  order  in  the  following  verse,  the  eighth,  is  worthy  of  notice,  as  an 
example  of  what  is  very  common  in  Scripture.  The  main  thing  is  firs 
stated,  to  draw  nigh  to  God;  and  then  the  things  which  are  previously 
necessary,  to  cleanse  their  hands  and  to  purify  their  hearts — an  allusion 
probably  to  a  practice  among  the  priests  under  the  law,  of  washing  them- 
selves before  they  engaged  in  the  service  of  the  temple.  They  were  to 
wash  their  hands  as  though  they  had  been  stained  with  blood,  as  the  crime 
of  murder  had  been  imputed  to  them  in  verse  2  :  and  they  were  to  purify 
their  hearts  from  the  covetings  and  ambitious  desires  which  they  had  en- 
tertained. Except  those  things  were  done  they  could  not  draw  nigh  to 
God.  And  further,  to  draw  nigh  to  (iod  was  necessary  before  they  could 
set  themselves  in  array  under  his  authority,  so  that  there  is  a  cop.nexi 


336  COMMENTARIES  ON  CHAP.  IV.  10. 

9.  Be  afflicted  and  mourn.  Clirist  denounces  mourning 
on  those  who  laugh,  as  a  curse,  (Luke  vi.  25  ;)  and  James, 
in  what  sliortly  follows,  alluding  to  the  same  words,  threatens 
tlie  ricli  with  mourning.  But  here  he  speaks  of  that  salu- 
tary mourning  or  sorrow  which  leads  us  to  repentance.  He 
addresses  those  who,  being  inebriated  in  their  minds,  did  not 
perceive  God's  judgment.  Thus  it  happened  that  they  flat- 
tered tliemselves  in  their  vices.  That  he  might  shake  oif 
from  them  this  deadly  torpor,  he  admonishes  them  to  learn 
to  mourn,  that  being  touched  with  sorrow  of  conscience  they 
might  cease  to  flatter  themselves  and  to  exult  on  the  verge 
of  destruction.  Then  laughter  is  to  be  taken  as  signifying 
the  flattering  with  which  the  ungodly  deceive  themselves, 
while  they  are  infatuated  by  the  sweetness  of  their  sins  and 
forget  the  judgment  of  God. 

10.  Humble  i/ovrselves,  or,  be  ye  humbled.  The  conclu- 
sion of  what  is  gone  before  is,  that  the  grace  of  God  will 
then  be  ready  to  raise  us  up,  when  he  sees  that  our  proud 
spirits  are  laid  aside.  We  emulate  and  envy,  because  we 
desire  to  be  eminent.  This  is  a  way  wholly  unreasonable, 
for  it  is  God's  peculiar  work  to  raise  up  the  lowly,  and  espe- 
cially those  who  willingl}^  humble  themselves.  Whosoever, 
then,  seeks  a  firm  elevation,  let  him  be  cast  down  under  a 
sense  of  his  own  infirmity,  and  think  humbly  of  himself, 
Augustine  well  observes  somewhere,  As  a  tree  must  strike 
deep  roots  downwards,  that  it  may  grow  upwards,  so  every 
one  who  has  not  his  soul  fixed  deep  in  humility,  exalts  him- 
self to  his  own  ruin. 

11.  Speak  not  evil  one  of  another,  11.  Ne  cletrahatisinvicem,fratres; 
brethren.  He  that  speaketh  evil  of  qui  detrahit  fratri,  aut  judicat  fra- 
7a's  brother,  and  judgeth  his  brother,  trem  suuni,  detrahit  legi,  et  judicat 
speaketh  evil  of  the  law,  andjudg-  legem;  si  autem  judicas  legem,  non 
eth  the  law  :  but  if  thou  judge  the  es  factor  legis  sed  judex. 

law,  thou  art  not  a  doer  of  the  law, 
but  a  judge. 

between  this  verse  and  the  former;  the  ultimate  object,  stated  first,  was 
submission  to  God,  and  to  be  imder  his  protection ;  and  all  that  follows 
was  necessary  for  that  purpose.  The  regular  order  would  be,  Purify  your 
hearts,  cleanse  your  hands,  draw  nigh  to  God,  and  be  subject  to  him. 
But  this  mode  of  statement,  by  going  backward  instead  of  going  forward, 
is  to  be  met  with  in  all  parts  of  Scripture,  See  on  this  subject  the  Pre- 
face to  the  third  vokmie  of  Calvin's  Commentaries  on  Jeremiah. — Ed. 


CHAP.  IV.  11.  THE  EPISTLE  OF  JAMES.  337 

12.  There  is  one  lawgiver,  who  is  12.  Unus  est  legislator,  qui  potest 
able  to  save  and  to  destroy :  who  art  servare  et  perdere  :  tu,  quis  es  qui 
thou  thatjudgcst  another?  judicas  alteram? 

11.  Speak  not  evil,  or,  defame  not.     We  see  how  mucli 
labour  James  takes  in  correctino;  the  hist  for  shanderino". 

o  to 

For  hypocrisy  is  always  presumptuous,  and  we  are  by  nature 
hypocrites,  fondly  exalting  ourselves  by  calumniating  others. 
There  is  also  another  disease  innate  in  human  iiature,  that 
every  one  would  have  all  others  to  live  according  to  his  own 
will  or  fancy.  This  presumption  James  suitably  condemns 
in  this  passage,  that  is,  because  we  dare  to  impose  on  our 
brethren  our  rule  of  life.  He  then  takes  detraction  as  in- 
cluding all  the  calumnies  and  suspicious  words  which  flow 
from  a  malignant  and  perverted  judgment.  The  evil  of 
slandering  takes  a  wide  range  ;  but  here  he  properly  refers 
to  that  kind  of  slandering  which  I  have  mentioned,  that  is, 
when  Ave  superciliously  determine  respecting  the  deeds  and 
sayings  of  others,  as  though  our  own  morosity  were  the  law, 
when  we  confidently  condemn  whatever  does  not  please  us. 

That  such  presumption  is  here  reproved  is  evident  from 
the  reason  that  is  immediately  added.  He  that  speakeih  evil 
of,  or  defames  his  brother,  speaketh  evil  of,  or  defames  the 
law.  He  intimates,  that  so  much  is  taken  away  from  the 
law  as  one  claims  of  authority  over  his  brethren.  Detraction, 
then,  against  the  law  is  opposed  to  that  reverence  with  which 
it  behoves  us  to  regard  it. 

Paul  handles  nearly  the  same  argument  in  Rom.  xiv., 
though  on  a  different  occasion.  For  when  superstition  in 
the  choice  of  meats  possessed  some,  Avhat  they  thought  un- 
lawful for  themselves,  they  condemned  also  in  others.  He 
then  reminded  them,  that  there  is  but  one  Lord,  according 
to  whose  will  all  must  stand  or  fall,  and  at  whose  tribunal 
we  must  all  appear.  Hence  he  concludes,  that  he  who  judges 
his  brethren  according  to  his  own  view  of  things,  assumes 
to  himself  what  peculiarly  belongs  to  God.  But  James  re- 
proves hei'e  those  who  under  the  pretence  of  sanctity  con- 
demned their  brethren,  and  therefore  set  up  their  own  moro- 
sity in  the  place  of  the  Divine  law.  He,  however,  employs  the 
same  reason  with  Paul,  tliat  is,  that  we  act  presumptuously 

Y 


338  COMMENTARIES  ON  CHAP.  IV.  1 2. 

when  we  assume  authority  over  our  brethren,  while  the  Law 
of  God  subordinates  us  all  to  itself  without  exception.  Let 
us  then  learn  that  we  are  not  to  judge  but  according  to  God's 
law. 

Thou  art  not  a  doer  of  the  laiu,  hut  a  judge.  This  sentence 
ought  to  bo  thus  explained  :  "  When  thou  claimest  for  thy- 
self a  power  to  censure  above  the  law  of  God,  thou  exemptest 
thyself  from,  the  duty  of  obeying  the  law."  He  then  who 
ra silly  judges  his  brother,  shakes  off  the  yoke  of  God,  for  he 
submits  not  to  the  common  rule  of  life.  It  is  then  an  argu- 
ment from  what  is  contrary;  because  the  keeping  of  the  law 
is  wliolly  different  from  this  arrogance,  when  men  ascribe  to 
their  conceit  the  power  and  authority  of  the  law.  It  hence 
follows,  that  we  then  only  keep  the  law,  when  we  wholly  de- 
pend on  its  teaching  alone,  and  do  not  otherwise  distinguish 
between  good  and  evil  ;  for  all  the  deeds  and  words  of  men 
ought  to  be  regulated  by  it. 

Were  any  one  to  object  and  say,  that  still  the  saints  will 
be  the  judges  of  the  world,  (1  Cor.  vi.  2,)  the  answer  is  ob- 
vious, that  this  honour  does  not  belong  to  them  according  to 
their  own  right,  but  inasmuch  as  they  are  the  members  of 
Christ  ;  and  that  they  now  judge  according  to  the  law,  so 
that  they  are  not  to  be  deemed  judges,  because  they  only 
obediently  assent  to  God  as  their  own  judge  and  the  judge 
of  all.  With  regard  to  God,  he  is  not  to  be  deemed  the  doer 
of  the  law,  because  his  righteousness  is  prior  to  the  law  ;  for 
the  law  has  flown  from  the  eternal  and  infinite  righteousness 
of  God  as  a  river  from  its  fountain. 

12.  There  is  one  lawgiver}  Yvhen  he  connects  the  power 
of  saving  and  destroying  with  the  office  of  a  lawgiver,  he 
intimates  that  the  whole  majesty  of  God  is  forcibly  assumed 
by  those  who  claim  for  themselves  the  right  of  making  a 
law  ;  and  this  is  what  is  done  by  those  who  impose  as  a  law 
on  others  their  own  nod  or  will.  And  let  us  remember  that 
the  subject  here  is  not  civil  government,  in  which  the  edicts 

'  Grieshaeh  adds-',  aa)  x^it-/is,  "  and  judf;e,"  a  reading  favoured  by  many 
MSS.  and  the  versions;  and  doubtless  it  makes  the  passage  more  com- 
plete, especially  as  what  follows  belongs  to  the  judge  rather  than  to  the 
lawgiver,  that  is,  to  save  or  destroy. — Ed. 


CHAP.  IV.  1 2.  THE  EPISTLE  OF  JAMES.  339 

and  laws  of  magistrates  have  place,  but  the  spiritual  govern- 
raent  of  the  soul,  in  Avliich  the  word  of  God  alone  ouglit  to 
bear  rule.  There  is  then  one  God,  who  has  consciences  sub- 
jected by  right  to  his  own  laws,  as  he  alone  has  in  his  own 
hand  the  power  to  save  and  to  destroy. 

It  hence  appenrs  what  is  to  be  thought  of  human  precepts, 
which  cast  the  snai'e  of  necessity  on  consciences.  Some  in- 
deed would  have  us  to  shew  modesty,  when  we  call  the  Pope 
Antichrist,  who  exercises  tyranny  over  the  souls  of  men, 
making  himself  a  lawgiver  equal  to  God.  But  we  learn  from 
this  passage  something  far  more,  even  that  they  are  tlie 
members  of  Antichrist,  who  willingly  submit  to  be  thus  en- 
snared, and  that  they  thus  renounce  Christ,  when  they  con- 
nect themselves  with  a  man  that  is  not  only  a  mortal,  but 
who  also  extols  himself  against  Him.  It  is,  I  say,  a  preva- 
ricating obedience,  rendered  to  the  devil,  when  we  allow  any 
other  than  God  himself  to  be  a  lawgiver  to  rule  our  souls. 

Who  art  thou.  Some  think  that  they  are  admonished  here 
to  become  reprovers  of  their  own  vices,  in  order  that  they 
might  begin  to  examine  themselves,  and  tliat  by  finding  out 
that  they  were  not  purer  than  others,  they  might  cease  to 
be  so  severe.  I  think  that  their  own  condition  is  simply 
suggested  to  men,  so  that  they  may  think  how  much  they 
are  below  that  dignity  which  they  assumed,  as  Paul  also 
says,  "  Who  art  thou  who  judgest  another  ?"     (Rom.  xiv.  4.) 

13.  Go  to  now,  ye  thnt  say,  To-  13.  Aj^e  ninic,  qui  dicilis,  Ilodie 
dav,  or  to-morro^v,  we  will  go  into  et  eras  eamus  in  civitatem,  et  Iran- 
such  a  city,  and  continue  there  a  sigamus  illic  annum  ununi,  et  mcr- 
year,  and  buy  and  sell,  and  get  gain  ;  cemur  et  lucreniur  ; 

14.  Whereas  ye  know  not  what         14.  Qui  nescitis  quid  eras  futurum 
shall  he  on  the  morrow:  for  what  is  sit ;  quaj  eniui  est  vita  nostra?  va- 
your  life  ?  It  is  even  a  vapour,  that  por  est  scilicet  ad  exiguum  tempiis 
appeareth  for  a  little  time,  and  then  apparens,  deinu;'  evanescens  : 
vanisheth  away. 

15.  For  that  ye  ought  to  say,  If  l.j.  Quum  dicere  debeatis,  Si  Do- 
the  Lord  will,  we  shall  live,  and  do  minus  voluerit.  et  vixerimus,  fncie- 
this,  or  that.  mus  hoc  vel  iliud. 

IG.  But  now  ye  rejoice  in  j-our  IG.  Nunc  autcm  gloriamini  in  su- 
boastings :  all  such  rejoicing  is  evil,     perbiis  vestris  ;  omnia  gloriatio  talis, 

mala  est. 

17.  Therefore  to  him  that  know-         17.  Qui  ergo  novit  facere  bonum, 
eth  to  do  good,  and  doeth  it  not,  to     nee  facit,  peccati  reus  est. 
liim  it  is  sin. 


3-10  COMMENTARIES  ON  CHAP.  IV.  14, 

13.  Go  to  now.  He  condemns  here  another  kind  of  pre- 
sumption, that  many,  who  ought  to  have  depended  on  God's 
providence,  confidently  settled  what  they  were  to  do,  and 
arranged  their  plans  for  a  long  time,  as  though  they  had 
many  years  at  their  own  disposal,  while  they  were  not  sure, 
no  not  even  of  one  moment.  Solomon  also  sharply  ridicules 
this  kind  of  foolish  boasting,  when  he  siiys  that  "  men  settle 
their  ways  in  their  heart,  and  that  the  Lord  in  the  mean- 
time rules  the  tongue."  (Pro v.  xvi.  1.)  And  it  is  a  very 
insane  thing  to  undertake  to  execute  what  we  cannot  pro- 
nounce with  our  tongue.  James  does  not  reprove  the  form 
of  speaking,  but  rather  the  arrogance  of  mind,  that  men 
should  forget  their  own  weakness,  and  speak  thus  presump- 
tuously ;  for  even  the  godly,  who  think  humbly  of  themselves, 
and  acknowledge  that  their  steps  are  guided  by  the  will  of 
God,  may  yet  sometimes  say,  without  any  qualifying  clause, 
that  they  will  do  this  or  that.  It  is  indeed  right  and  proper, 
when  we  promise  anything  as  to  future  time,  to  accustom 
ourselves  to  such  words  as  these,  "  If  it  shall  please  the 
Lord,"'  "  If  the  Lord  will  permit."  But  no  scruple  ought  to 
be  entertained,  as  though  it  were  a  sin  to  omit  them  ;  for 
we  read  everywhere  in  the  Scriptures  that  the  holy  servants 
of  God  spoke  unconditionally  of  future  things,  when  yet  they 
had  it  as  a  principle  fixed  in  their  minds,  that  they  could 
do  nothing  without  the  permission  of  God.  Then  as  to  the 
practice  of  saying,  "  If  the  Lord  will  or  permit,"  it  ought  to 
be  carefully  attended  to  by  all  the  godly. 

But  James  roused  the  stupidity  of  those  who  disregarded 
God's  providence,  and  claimed  for  themselves  a  whole  year, 
though  they  had  not  a  single  moment  in  their  own  power  ; 
the  gain  which  was  afar  off  they  promised  to  themselves, 
though  they  had  no  possession  of  that  which  was  before  their 
feet. 

14.  For  what  is  your  life  ?  He  might  have  checked  this 
foolish  license  in  determining  things  to  come  by  many  otlier 
reasons ;  for  we  see  how  the  Lord  daily  frustrates  those  pre- 
sumptuous men  who  promise  what  great  things  they  will  do. 
But  he  was  satisfied  with  this  one  argument.  Who  has  pro- 
mised to  thee  a  life  for  to-morrow  ?  Canst  thou,  a  dying  man, 


CHAP.  IV.  16.  THE  EPISTLE  OF  JAMES.  841 

do  what  thou  so  confidentlj  resolvest  to  do  ?  For  he  wlio 
remembers  the  shortness  of  his  life,  will  have  his  audacity 
easily  checked  so  as  not  to  extend  too  far  his  resolves  Nay, 
for  no  other  reason  do  ungodly  men  indulge  themselves  so 
much,  but  because  they  forget  that  they  are  men.  By  tlie 
similitude  of  vapour,  lie  strikingly  shews  that  the  purposes 
which  are  founded  only  on  the  present  life,  are  altogether 
evanescent. 

15.  If  the  Lord  will.  A  twofold  condition  is  laid  down, 
"  If  we  shall  live  so  long,"  and,  "  If  the  Lord  will ;"  because 
many  things  may  intervene  to  upset  what  we  may  have 
determined;  for  we  are  blind  as  to  all  future  events.^  By 
will  he  means  not  that  which  is  expressed  in  the  law,  but 
God's  counsel  by  which  he  governs  all  things. 

16.  But  now  ye  rejoice,  or,  glory.  We  may  learn  from 
these  words  that  James  condemned  something  more  than  a 
passing  speech.  Ye  rejoice,  or,  glory,  he  says,  in  your  empty 
boastings.  Though  tliey  robbed  God  of  his  government, 
they  yet  flattered  themselves  ;  not  that  thc}'^  openly  set  them- 
selves up  as  superior  to  God,  though  they  were  especially 
inflated  with  confidence  in  themselves,  but  that  their  minds 
were  inebriated  with  vanity  so  as  to  disregard  God.  And 
as  warnings  of  this  kind  are  usually  received  with  contemj^t 
by  ungodly  men — nay,  this  answer  is  immediately  given, 
"  Known  to  ourselves  is  what  is  offered  to  us,  so  that  there 
is  no  need  of  such  a  warning ;" — he  alleges  against  them 
this  knowledge  in  which  they  gloried,  and  declares  that  they 
sinned  the  more  grievously,  because  they  did  not  sin  through 
ignorance,  but  through  contempt. 


CHAPTER  V. 

1.  Go  to  now,  yc  rich  men,  weep  1.  Agedum  nunc  divites,  ploratc, 
and  howl  for  your  miseries  that  shall  ululantes  super  niiseriis  vestris  quse 
come  upon  yon.  advenient  vobis. 

1  The  words  may  be  rendered  thus,  "  If  the  Lord  will,  we  shall  both  live 
and  do  this  or  that."  So  that  living  and  doing  arc  both  dependent  on 
God's  will. —  Ed. 


342 


COMMENTARIES  ON 


CHAP.  V.   1, 


2.  Your  riches  are  corrupted,  and 
YOur  garments  are  moth-eaten. 

3.  Your  gold  and  silver  is  canker- 
ed ;  and  the  rust  of  them  shall  he  a 
witness  against  you,  and  shall  eat 
your  flesh  as  it  were  fire.  Ye  have 
lieaped  treasure  together  for  the  last 
days. 

4.  l>ehold,  the  hire  of  the  labour- 
ers which  have  reaped  down  your 
fields,  which  is  of  you  kept  back  l)y 
fraud,  crieth :  and.the  cries  of  thcin 
which  have  reaped  are  entered  into 
the  ears  of  the  Lord  of  Sabaoth. 

5.  Ye  have  lived  in  pleasure  on 
the  earth,  and  been  Avanton ;  ye  have 
nourished  your  hearts,  as  in  a  day  of 
slaughter. 

6.  Ye  have  condemned  and  killed 
the  just  ;  and  he  doth  not  resist 
you. 


'1.  Divitiie  vestrtB  putrefactaj  smit, 
vestimenta  vestra  a  tineis  exesa  sunt. 

3.  Aurum  et  argentum  vestrum 
serugine  corruptum  est ;  et  jerugo 
eorum  in  testimonium  vobis  erit,  et 
exedet  carnes  vestras  sicut  ignis : 
thesaurum  congessistis  in  extremis 
diebus. 

4.  Ecce  merces  operariorum,  qui 
messuerunt  regiones  vestras,  quse 
fraude  aversa  est  a  vobis,  clamat ; 
et  clamores  eorum  qui  messuerunt, 
in  aures  Domini  JSabaoth  introi- 
erunt. 

5.  In  deliciis  vixistis  super  ter- 
ram  ;  lascivistis,  enutristis  corda 
vestra,  sicut  in  die  mactationis. 

6.  Condemnastis  et  occidistis  jus- 
turn,  et  non  resistit  vobis. 


J.  Go  to  now.  Tliey  are  mistaken,  as  I  think,  wlio  con- 
sider that  James  here  exhorts  the  rich  to  repentance.  It 
seems  to  me  to  be  a  simple  denunciation  of  God's  judgment, 
by  which  lie  meant  to  terrify  them  without  giving-  them  any 
hope  of  pardon  ;  for  all  that  he  says  tends  only  to  despair. 
He,  therefore,  does  not  address  them  in  order  to  invite  them 
to  repentance  ;  but,  on  the  contrary,  he  has  a  regard  to  the 
faithful,  that  they,  hearing  of  the  miserable  end  of  the  rich, 
might  not  envy  their  fortune,  and  also  that  knowing  that 
God  would  be  the  avenger  of  the  wrongs  they  suffered,  they 
miffht  with  a  calm  and  resio^ned  mind  bear  them.-^ 


*  Many  commentators,  such  as  Grotiiis,  Doddridge,  Macknight,  and 
Scott,  consider  that  the  Apostle  refers  at  the  beginning  of  this  chapter, 
not  to  professing  Christians,  but  to  unbelieving  Jews.  There  is  nothing 
said  that  can  lead  to  such  an  opinion:  and  if  the  two  preceding  chapters 
were  addressed  (as  admitted  by  all)  to  those  who  professed  the  faith,  there 
is  no  reason  v/hy  this  should  not  have  been  addressed  to  them ;  the  sins 
here  condemned  are  not  worse  than  those  jireviously  condemned.  Indeed, 
\;q  find  by  the  Epistles  of  Peter,  and  by  that  of  Jude,  that  there  M-ere  men 
professing  religion  at  that  time,  who  were  not  a  v.hit  better  (if  not  worse) 
than  many  Avho  profess  religion  in  our  age. 

Besides,  it  was  not  unusual,  in  epistles  to  Christians,  to  address  unbe- 
lievers. Indeed,  Paul  expressly  says,  "  What  have  I  to  do  to  judge  them 
that  are  without  ?" 

That  there  were  rich  men  professing  the  gospel  at  that  time,  is  evident 
from  cliap.  i.  10.— Ed. 


CHAP.  V.  2.  THE  EPISTLE  OF  JAMES.  343 

But  he  does  not  speak  of  the  rich  indiscriminately,  but  of 
those  who,  being  immersed  in  pleasures  and  inflated  with 
pride,  thoug'ht  of  nothing-  but  of  the  world,  and  who,  like  in- 
exhaustible gulfs,  devoured  everything ;  for  they,  by  their 
tyranny,  02:)pressed  others,  as  it  appears  from  the  wdiole 
passage. 

Weep  and  howl,  or.  Lament,  howling.  Repentance  has 
indeed  its  weeping,  but  being  mixed  with  consolation,  it  does 
not  proceed  to  howling.  Then  James  intimates  that  the 
heaviness  of  God's  vengeance  will  be  so  horrible  and  severe 
on  the  rich,  that  they  will  be  constrained  to  break  forth  into 
howling,  as  though  he  had  said  briefly  to  them,  "  Woe  to 
you  I"  But  it  is  a  prophetic  mode  of  speaking:  the  ungodly 
have  the  punishment  which  awaits  them  set  before  them, 
and  they  are  represented  as  already  enduring  it.  As,  then, 
they  were  now  flattei'ing  themselves,  and  promising  to  them- 
selves that  the  prosperity  in  which  they  thought  themselves 
happy,  would  be  perjjetual,  he  declared  that  the  most  griev- 
ous miseries  were  nigh  at  hand. 

2.  Four  riches.  The  meaning  may  be  twofold: — that  he 
ridicules  their  foolish  confidence,  because  the  riches  in  which 
they  placed  their  happiness,  were  wholly  fading,  yea,  that 
they  could  be  reduced  to  nothing  by  one  blast  from  God — 
or  that  he  condemns  their  insatiable  avarice,  because  they 
heaped  together  wealth  only  for  this,  that  they  might  perish 
without  any  benefit.  This  latter  meaning  is  the  most  suit- 
able. It  is,  indeed,  true  that  those  rich  men  are  insane  who 
glory  in  things  so  fading  as  garments,  gold,  silver,  and  such 
things,  since  it  is  nothing  else  than  to  make  their  glory  sub- 
ject to  rust  and  moths  ;  and  well  known  is  that  saying, 
"  What  is  ill  got  is  soon  lost ;"  because  the  curse  of  God  con- 
sumes it  all,  for  it  is  not  right  that  the  ungodly  or  their  heirs 
should  enjoy  riches  which  they  have  snatched,  as  it  were, 
by  violence  from  the  hand  of  God. 

But  as  James  enumerates  the  vices  by  which  the  rich 
brought  on  themselves  the  calamity  which  he  mentions,  the 
context  requires,  as  I  think,  that  we  should  say,  that  what 
he  condemns  here  is  the  extreme  rapacity  of  the  rich,  in  re- 
taining everytJiing  they  could  lay  liold  on,  that  it  might  rot 


3i4  COMMENTARIES  ON  CHAP.  V.  o. 

uselessly  in  their  chests.  For  thus  it  was,  that  what  God 
had  created  for  the  use  of  men,  they  destroyed,  as  though 
they  were  the  enemies  of  mankind.^ 

But  it  must  be  observed,  that  the  vices  which  he  mentions 
here  do  not  belong  to  all  the  rich  ;  for  some  of  them  indulge 
themselves  in  luxury,  some  spend  much  in  show  and  display, 
and  some  pinch  themselves,  and  live  miserably  in  their  own 
filth.  Let  us,  then,  know  that  he  here  reproves  some  vices 
in  some,  and  some  vices  in  others.  However,  all  those  are 
generally  condemned  who  unjustly  accumulate  riches,  or 
who  foolishly  abuse  them.  But  what  James  now  says,  is  not 
onl}'-  suitable  to  the  rich  of  extreme  tenacit}^,  (such  as  Euclio 
of  Plautus,)  but  to  those  also  who  delight  in  pomp  and 
luxury,  and  yet  prefer  to  heap  up  riches  rather  than  to  employ 
them  for  necessary  purposes.  For  such  is  tlie  malignity  of 
some,  that  they  grudge  to  others  the  common  sun  and  air. 

3.  A  witness  against  you.  He  confirms  the  explanation  I 
have  already  given.  For  God  has  not  appointed  gold  for 
rust,  nor  garments  for  moths  ;  but,  on  the  contrary,  he  has 
designed  them  as  aids  and  lielps  to  human  life.  Tlierefore, 
even  S2:)ending  Avithout  benefit  is  a  witness  of  inliumanity. 
The  rusting  of  gold  and  silver  will  be,  as  it  were,  the  occa- 
sion of  inflaming  the  wrath  of  God,  so  that  it  will,  like  fire, 
consume  them. 

Ye  have  heaped  treasure  together.  These  words  may  also 
admit  of  two  explanations : — that  the  rich,  as  they  would 
always  live,  are  never  satisfied,  but  weary  themselves  in 
heaping  together  what  may  be  sufficient  to  the  end  of  the 
world, — or,  that  they  heap  together  the  wrath  and  curse  of 
God  for  the  last  day ;  and  this  second  view  I  embrace.^ 

^  Reference  is  here  made  to  three  sorts  of  riches, — stores  of  corn,  which 
rotted, — garments,  which  were  moth-eaten, — and  jjrecious  metals,  money, 
and  jewels,  &c.,  which  rusted. — Ed. 

'  By  "  last  days"  are  commonly  meant  the  days  of  the  gospel.  The  day 
of  judgment  is  often  called  by  John,  in  his  Gospel,  "the  last  day  ;"  and  the 
same  seems  to  be  called  here  "  the  last  days."  The  reference  made  by 
some  to  the  destruction  of  Jerusalem,  has  nothing  in  the  passage  to  favour 
it.  To  "  heap  treasure,"  or  to  lay  up  a  store,  has  an  evident  reference  to 
the  day  of  judgment,  as  Paul  makes  use  of  the  same  expression  in  Rom. 
ii.  fy,  only  he  adds  "  wrath  "  to  it,  which  is  also  added  here  by  the  Vulg. 
The  whole  verse  is  comminatory,  and  in  this  sentence  the  rich  are  reminded 


CHAP.  Y.  5.  THE  EPISTLE  OF  JAMES.  345 

4.  Behold,  the  hire.  He  now  condemns  ciiielty,  tlic  inva- 
riable companion  of  avarice.  But  lie  refers  only  to  one  kind, 
wliicli,  above  all  others,  ought  justly  to  be  deemed  odious. 
For  if  a  humane  and  a  just  man,  as  Solomon  says  in  Prov.  xii. 
]0,  regards  the  life  of  his  beast,  it  is  a  monstrous  barbaiity, 
when  man  feels  no  pity  towards  the  man  whose  sweat  he 
has  employed  for  his  own  benefit.  Hence  the  Lord  has 
strictly  forbidden,  in  the  law,  the  hire  of  the  labourer  to 
sleep  with  us.  (Deut.  xxiv.  1.5.)  Besides,  James  does  not 
refer  to  labourers  in  common,  but,  for  the  sake  of  amplify- 
ing, he  mentions  husbandmen  and  reapers.  For  what  can 
be  more  base  than  that  they,  who  supply  us  with  bread  b}' 
their  labour,  should  be  pined  through  want  ?  and  yet  this 
monstrous  thing  is  common  ;  for  there  are  many  of  such  a 
tyrannical  disjiosition,  that  they  think  that  the  rest  of 
mankind  live  only  for  their  benefit  alone. 

But  he  says  that  this  hire  crieth,  for  whatever  men  retain 
either  by  fraud  or  by  violence,  of  what  belongs  to  another, 
it  calls  for  vengeance  as  it  were  by  a  loud  voice.  We  ought 
to  notice  what  he  adds,  that  the  ci-ies  of  the  poor  come  to 
the  ears  of  God,  so  that  we  may  know  that  the  wrong  done 
to  them  shall  not  be  unpunished.  They,  therefore,  who  are 
oppressed  by  the  unjust  ought  resignedly  to  sustain  their 
evils,  because  they  will  have  God  as  their  defender.  And 
they  who  have  the  power  of  doing  wrong  ought  to  abstain 
from  injustice,  lest  they  provoke  God  against  then),  who  is 
the  protector  and  patron  of  the  poor.  And  for  this  reason 
also  he  calls  God  the  Lord  of  Sabaoth,  or  of  hosts,  intimat- 
ing thereby  his  power  and  his  might,  by  which  he  renders 
his  judgment  more  dreadful. 

5.  In  pleasure.  He  comes  now  to  another  vice,  even 
luxury  and  sinful  gratifications  ;  for  they  who  abound  in 
wealth  seldom  keep  within  the  bounds  of  moderation,  but 
abuse  their  abundance  by  extreme  indulgences.  There  are, 
indeed,  some  rich  men,  as  I  have  said,  who  pine  themselves 
in  the  midst  of  their  abundance.     For  it  was  not  without 

of  the  issue,  the  final  issue  of  their  conduct.  The  character  of  the  store 
is  to  be  learnt  from  the  preceding  part  of  the  verse.  In  treasuring  dis- 
honest wealth,  they  were  treasuring  wrath  for  themselves. — Ed. 


546  COMMENTARIES  ON  CHAP.  V.  G. 

reason  that  the  i^oets  have  imagined  Tantalus  to  be  hungry 
near  a  table  well  furnished.  There  have  ever  been  Tantalians 
in  the  world.  But  James,  as  it  has  been  said,  does  not  speak 
of  all  rich  men.  It  is  enough  that  we  see  this  vice  com- 
monly prevailing  among  the  rich,  that  they  are  given  too 
much  to  luxuries,  to  pomps  and  suiierfluitits. 

And  though  the  Lord  allows  them  to  live  freely  on  what 
they  have,  yet  profusion  ought  to  be  avoided  and  frugality 
practised.  For  it  was  not  in  vain  that  the  Lord  by  his  pro- 
phets severely  reproved  those  who  slept  on  beds  of  ivory, 
who  used  precious  ointments,  who  delighted  themselves  at 
their  feasts  with  the  sound  of  the  harp,  who  were  like  fat 
cows  in  rich  pastures.  For  all  these  things  have  been  said 
for  this  end,  that  we  may  know  that  moderation  ought  to  be 
observed,  and  that  extravagance  is  displeasing  to  God. 

Ye  have  nourished  your  hearts.  He  means  that  they  in- 
dulged themselves,  not  only  as  far  as  to  satisfy  nature,  but 
as  far  as  their  cupidity  led  them.  He  adds  a  similitude,  as 
in  a  day  of  slaughter,  because  they  were  wont  in  their  solemn 
sacrifices  to  eat  more  freely  than  according  to  their  daily 
habits.  He  then  says,  that  the  rich  feasted  themselves  every 
day  of  their  life,  because  they  immersed  themselves  in  per- 
petual indulgences. 

6.  Ye  have  condemned.  Here  follows  another  kind  of  in- 
humanity, that  the  rich  by  their  power  oppressed  and  de- 
stroyed the  poor  and  weak.  He  says  by  a  metaphor  that 
the  just  were  condemned  and  killed  ;  for  when  they  did  not 
kill  them  by  their  own  hand,  or  condemn  them  as  judges, 
they  yet  emjDloyed  the  authority  which  they  had  to  do  wrong, 
they  corrupted  judgments,  and  contrived  various  arts  to 
destroy  the  innocent,  that  is,  really  to  condemn  and  kill 
them.^ 

'  Many  have  thought  that  what  is  referred  to  liere  is  the  condemnation 
of  our  Saviour  by  the  Jewish  nation,  esiiecially  as  he  is  called  o  Vixaio;, 
"the just  one."  This  is  true,  but  the  Christian  is  so  called  too,  in  1  Pet. 
iv.  18.  James  very  frequently  individualizes  the  faithful,  using  the  sin- 
gular for  the  plural  number.  The  whole  context  proves  that  he  speaks 
here  of  the  poor  faithful  who  suffered  injustice  from  the  rich,  professing 
the  same  faith.  Besides,  the  death  of  Christ  is  not  ascribed  to  the  rich, 
but  to  the  elders  and  chief  priests. 

The  twu  lirst  verbs,  being  aorists,  mny  be  rendered  in  the  present  tense, 


CHAP.  V.  7.  THE  EPISTLE  OF  JAMES.  SI? 

By  adding  that  tlie  just  did  7iot  resist  them,  he  intimates 
that  tlie  audacity  of  the  rich  was  greater,  because  those 
whom  they  oppressed  were  without  any  protection.  He, 
however,  reminds  them  that  the  more  ready  and  prompt 
would  be  the  vengeance  of  God,  when  the  poor  have  no  pro- 
tection from  men.  But  though  the  just  did  not  resist,  be- 
cause he  ought  to  have  patiently  endured  wrongs,  I  yet  think 
that  their  weakness  is  at  the  same  time  referred  to,  that  is, 
he  did  not  resist,  because  he  was  unjirotected  and  without 
any  help  from  men. 

7.  Be  patient  thei-efore,  brethren,  7.  Patienter  ergo  agite,  fratret^, 
unto  the  coming  of  the  Lord.  Be-  usque  in  adventum  Domini.  Ecce 
hold,  the  husbandman  Avaiteth  fur  agricola  expectat  pretiosum  fructum 
the  precious  fruit  of  the  earth,  and  terrte,  patienter  se  gerens  erga  eum, 
hath  h^ig  patience  for  it,  until  he  donee  reciijiat  pluvium  matutinam 
receive  the  early  and  latter  rain.  et  vespertinani. 

8.  Be  ye  also  patient;  stabhsh  8.  Patienter  ergo  agite  et  vos ; 
your  hearts:  for  the  coming  of  the  coniirmate  corda  vcstra,  quoniam 
Lord  dravveth  nigh.  adventus  Domini  propinquus  est. 

9.  Grudge  not  one  against  an-  9.  Ne  ingemiscatis  alii  in  alios, 
other,  brethren,  lest  ye  be  con-  fratres,  ne  condemnemini:  ecce  ju- 
demned  :  behold,  the  Judge  stand-  dex  stat  pro  foribus. 

eth  before  the  door. 

7.  Be  patient  therefore.  From  this  inference  it  is  evident 
that  what  has  hitherto  been  said  against  the  rich,  pertains 
to  the  consolation  of  those  who  seemed  for  a  time  to  be  ex- 
posed to  their  wrongs  with  impunity.  For  after  having 
mentioned  the  causes  of  those  calamities  which  were  hang- 
ing over  the  rich,  and  having  stated  this  among  others,  that 
they  proudly  and  cruelly  ruled  over  the  poor,  he  immediately 
adds,  that  we  who  are  unjustly  oppressed,  have  this  reason 
to  be  patient,  because  God  would  become  the  judge.  For 
this  is  what  he  means  when  he  says,  unto  the  coming  of  the 
Lord,  that  is,  that  the  confusion  of  things  which  is  now  seen 
in  the  world  will  not  be  perpetual,  because  the  Lord  at  his 

especially  as  the  last  verb  is  in  that  tense.     For  in  the  very  next  verse,  the 
7f//,  the  aorlst  is  so  used.     We  may  then  give  this  version,— 

15.  "  Ye  condemn,  ye  kill  the  righteous;  he  sets  himself  not  in  array 

against  you." 

Probably  the  aorist  is  used,  as  it  expresses  what  was  done  habitually,  or 

a  continued  act,  like  the  future  tense  often  in  Hebrew.     The  preceding 

verse,  the  citli,  where  all  the  verbs  are  aorists,  would  be  better  rendered 

ia  the  same  way,  '•  Ye  live  in  pleasure,"  &c. — Ed. 


348  COMMENTARIES  ON  CHAP.  V.  8. 

coming  will  reduce  things  to  order,  and  that  therefore  our 
minds  ought  to  entertain  good  hope ;  for  it  is  not  without 
reason  that  the  restoration  of  all  things  is  promised  to  us  at 
that  day.  And  though  the  day  of  the  Lord  is  everywhere 
called  in  the  Scriptures  a  manifestation  of  his  judgment 
and  grace,  when  he  succours  his  peojile  and  chastises  the 
ungodly,  yet  I  prefer  to  regard  the  expression  here  as  refer- 
ring to  our  final  deliverance. 

Behold,  the  husbandman.  Paul  briefly  refers  to  the  same 
similitude  in  2  Tim.  ii.  6,  when  he  says  that  the  husband- 
man ought  to  labour  before  he  gathers  the  fruit ;  but  James 
more  fully  expresses  the  idea,  for  he  mentions  the  daily 
patience  of  the  husbandman,  who,  after  having  committed 
the  seed  to  the  earth,  confidently,  or  at  least  patiently,  waits 
until  the  time  of  harvest  comes ;  nor  does  he  fret  because 
the  earth  does  not  immediately  yield  a  I'ipe  fruit.  He  hence 
concludes,  that  we  ought  not  to  be  immoderately  anxious, 
if  we  must  now  labour  and  sow,  until  the  harvest  as  it  were 
comes,  even  the  day  of  the  Lord. 

The  precious  fi'uit.  He  calls  it  precious,  because  it  is  the 
nourishment  of  life  and  the  means  of  sustaining  it.  And 
James  intimates,  that  since  the  husbandman  suffers  his  life, 
so  precious  to  him,  to  lie  long  deposited  in  the  bosom  of  the 
earth,  and  calmly  suspends  his  desire  to  gather  the  fruit,  we 
ought  not  to  be  too  hasty  and  fretful,  but  resignedly  to  wait 
for  the  day  of  our  redemption.  It  is  not  necessary  to  specify 
l^articularly  the  other  parts  of  the  comparison. 

The  early  and  the  latter  rain.  By  the  two  words,  early 
and  latter,  two  seasons  are  pointed  out ;  the  first  follows 
soon  after  sowing ;  and  the  other  when  the  corn  is  ripening. 
So  the  prophets  spoke,  when  they  intended  to  set  forth  the 
time  for  rain,  (Deut.  xxviii.  12;  Joel  ii.  23;  Hos.  vi.  3.) 
And  he  has  mentioned  both  times,  in  order  more  fully  to 
shew  that  husbandmen  are  not  disheartened  by  the  slow 
progress  of  time,  but  bear  with  the  delay. 

8.  Stablish  your  hearts.  Lest  any  should  object  and  say, 
that  the  time  of  deliverance  was  too  long  delayed,  he  obvi- 
ates this  objection  and  sajs,  that  the  Lord  was  at  hand,  or 
(which  is  the  same  thing)  that  his  coming  was  drawing  nigh. 


CHAP.  V.  9.  THE  EPISTLE  OF  JAMES.  349 

In  the  meantime,  he  bids  us  to  correct  the  softness  of  tlie 
heart,  which  weakens  us,  so  as  not  to  persevere  in  hope. 
And  doubtless  the  time  appears  long,  because  we  are  too 
tender  and  delicate.  We  ought,  then,  to  gather  strength 
that  we  may  become  hardened  :  and  this  cannot  be  better 
attained  than  by  hope,  and  as  it  were  by  a  realizing  view  of 
the  near  approach  of  our  Lord. 

9.  Grudge  not,  or,  groan  not.  As  the  complaints  of  many 
were  heard,  that  they  were  more  severely  treated  than  otliers, 
this  passage  is  so  explained  by  some,  as  though  James  bade 
each  to  be  contented  with  his  own  lot,  not  to  envy  others, 
nor  grudge  if  the  condition  of  others  was  more  tolerable. 
But  I  take  another  view  ;  for  after  having  spoken  of  the 
unhappiness  of  those  who  distress  good  and  quiet  men  by 
their  tyranny,  he  now  exhorts  the  faithful  to  be  just  towards 
one  another  and  ready  to  pass  by  offences.  That  this  is  the 
real  meaning  may  be  gathered  from  the  reason  that  is  added  : 
Be  not  querulous  one  against  another,  lest  ye  he  condemned. 
We  may,  indeed,  groan,  when  any  evil  torments  us  ;  but  he 
means  an  accusing  groan,  when  one  expostulates  with  the 
liOrd  against  another.  And  he  declares  that  thus  they 
would  all  be  condemned,  because  there  is  no  one  who  does 
not  offend  his  brethren,  and  afford  them  an  occasion  of 
groaning.  Now,  if  every  one  complained,  they  would  all 
have  accused  one  another  ;  for  no  one  was  so  innocent,  that 
he  did  not  do  some  harm  to  others. 

God  will  be  the  common  judge  of  all.  What,  then,  will 
be  the  case,  but  that  every  one  who  seeks  to  bring  judgment 
on  others,  must  allow  the  same  against  himself;  and  thus 
all  will  be  given  up  to  the  same  ruin.  Let  no  one,  then,  ask 
for  vengeance  on  others,  except  he  wishes  to  bring  it  on  his 
own  head.  And  lest  they  should  be  hasty  in  making  com- 
plaints of  this  kind,  he  declares  that  the  judge  was  at  the 
door.  For  as  our  propensity  is  to  profane  the  name  of  God, 
in  the  slightest  offences  Ave  appeal  to  his  judgment.  Nothing 
is  a  fitter  bridle  to  check  our  rashness,  than  to  consider  that 
our  imprecations  vanish  not  into  air,  because  God's  judgment 
is  at  hand. 

10.  Take,  my  brethren,  (he  pr.i-         10.   Exempluni  accipite  atHictio- 


350  COMMENTARIES  ON  CHAP.  V.  10. 

pilots,  who  have  Rpoken  in  the  name  nis,  fratrcs  mei,  et  tolerantise,  pro- 
of the  Lord,  for  an  examph?  of  suF-  phetas,  qui  loquuti  sunt  nomine 
foring  afthction,  and  of  patience.  Domini 

1 1 .  BelioUl,  we  e(nint  them  liappy         ]  1 .   Ecce  heatos  esse  Jucimus  eos 

■which  emlurc.      Ye  have  heard  of  qiii  sustinent:  patientiam  Job  audis- 

the  patience  of  .Job,  and  have  seen  tis,  et  iinem  Domini  vidistis,  quod 

the  end  of  the  liord  ;  that  the  Lord  multum  sit  misericors  et  commise- 

is  very  pitiful,  and  of  tender  mercy,  rnns. 

10.  Take,  my  brethren,  tlie  prophets.  The  comfort  which 
he  brings  is  not  that  wliich  is  according  to  the  common  pro- 
verb, that  the  miserable  hope  for  like  companions  in  evils. 
But  he  set  before  them  associates,  in  whose  number  it  was 
desirable  to  be  classed  ;  and  to  have  tlie  same  condition  with 
them,  was  no  misery.  For  as  we  must  necessarily  feel  ex- 
treme grief,  when  any  evil  happens  to  us  which  the  children 
of  God  have  never  experienced,  so  it  is  a  singular  consola- 
tion when  we  know  that  we  suffer  nothing  different  from 
them  ;  nay,  when  we  know  that  we  have  to  sustain  the  same 
yoke  with  them. 

When  Job  heard  from  his  friends,  "  Turn  to  the  saints, 
can  you  find  any  like  to  thee  f  (Job  v.  1,)  it  was  the  voice 
of  Satan,  because  ho  wished  to  drive  him  to  despair.  When, 
on  the  other  hand,  the  Spirit  by  the  mouth  of  James  designs 
to  raise  us  up  to  a  good  hope,  he  shews  to  us  all  the  fore- 
going saints,  who  as  it  were  stretch  out  their  hand  to  us, 
and  by  their  example  encourage  us  to  undergo  and  to  con- 
quer afflictions. 

The  life  of  men  is  indeed  indiscriminately  subject  to 
troubles  and  adversities  ;  but  James  did  not  bring  forward 
any  kind  of  men  for  examples,  for  it  would  have  availed 
nothing  to  perish  with  the  multitude  ;  but  he  chose  the 
prophets,  a  fellowship  with  Avhom  is  blessed.  Nothing  so 
breaks  us  down  and  disheartens  us  as  the  feeling  of  misery ; 
it  is  therefore  a  real  consolation  to  know  that  those  things 
commonly  deemed  evils  are  aids  and  helps  to  our  salvation. 
Tliis  is,  indeed,  what  is  far  from  being  understood  by  the 
flesh  ;  yet  the  faithful  ought  to  be  convinced  of  this,  that 
they  are  happy  when  by  various  troubles  they  are  proved  by 
the  Lord.  To  convince  us  of  this,  James  reminds  us  to  con- 
sider the  end  or  design  of  the  afflictions  endured  by  the  pro- 
phets ;  for  as  in  our  own  evils  we  are  without  judgment. 


CHAP.  V.  11.  THE  EPISTLE  OF  JAMES.  S51 

being  influenced  by  grief,  sorrow,  or  some  other  immoderate 
feelings,  as  we  see  nothing  under  a  foggy  sky  and  in  the 
midst  of  storms,  and  being  tossed  liere  and  there  as  it  were 
by  a  tempest,  it  is  therefore  necessary  for  us  to  cast  our 
eyes  to  another  quarter,  where  the  sky  is  in  a  manner  serene 
and  bright.  When  the  afflictions  of  tlie  saints  are  related 
to  us,  there  is  no  one  who  will  allow  that  they  were  miser- 
able, but,  on  the  contrary,  that  they  were  happy. 

Then  James  has  done  well  for  us  ;  for  he  has  laid  before 
our  eyes  a  pattern,  that  we  may  learn  to  look  at  it  whenever 
we  are  tempted  to  impatience  or  to  despair.  And  he  takes 
this  principle  as  granted,  that  the  prophets  were  blessed  in 
their  afflictions,  for  they  courageously  sustained  them.  Since 
it  was  so,  he  concludes  that  the  same  judgment  ought  to  be 
formed  of  us  when  afflictetl. 

And  he  says,  the  prophets  who  have  spoken  in  the  name  of 
the  Lord ;  by  which  he  intimates  that  they  were  accepted 
and  approved  by  God.  If,  then,  it  had  been  useful  for  them 
to  have  been  free  from  miseries,  doubtless  God  would  have 
kept  them  free.  But  it  was  otherwise.  It  hence  follows 
that  afflictions  are  salutary  to  the  faithful.  He,  therefore, 
bids  them  to  be  taken  as  an  example  of  suffering  affliction. 
But  patience  also  must  be  added,  which  is  a  real  evidence 
of  our  obedience.     Hence  he  has  joined  them  both  together. 

11.  The  patience  of  Job.  Having  spoken  generally  of  the 
prophets,  he  now  refers  to  an  example  remarkable  above 
others  ;  for  no  one,  as  far  as  we  can  learn  from  histories, 
has  ever  been  overwhelmed  with  troubles  so  hard  and  so 
various  as  Job  ;  and  yet  he  emerged  from  so  deep  a  gulf. 
Whosoever,  then,  will  imitate  his  patience,  will  no  doubt 
find  God's  hand,  which  at  length  delivered  him,  to  be  the 
same.  We  see  for  what  end  his  history  has  been  written. 
God  suffered  not  his  servant  Job  to  sink,  because  he  patiently 
endured  his  afflictions.  Then  he  will  disappoint  the  patience 
of  no  one. 

If,  however,  it  be  asked.  Why  does  the  Apostle  so  much 
commend  the  patience  of  Job,  as  he  had  displayed  many 
signs  of  impatience,  being  carried  away  by  a  hasty  spirit  ? 
To  this  I  reply,  that  though  he  sometimes  fiiiled  through 


oo2  COMMENTARIES  ON  CHAP.  V.  1 2. 

tlie  infirmity  of  the  flcsli,  or  murmured  within  himself,  yet 
he  ever  surrendered  himself  to  God,  and  was  ever  willing  to 
be  restrained  and  ruled  by  him.  Though,  then,  his  patience 
was  somewhat  deficient,  it  is  yet  deservedly  commended. 

The  end  of  the  Lord.  By  these  words  he  intimates  that 
afilictions  ought  ever  to  be  estimated  by  their  end.  For  at 
first  God  seems  to  be  far  away,  and  Satan  in  the  meantime 
revels  in  the  confusion  ;  the  flesh  suggests  to  us  that  we  are 
forsaken  of  God  and  lost.  We  ought,  then,  to  extend  our 
view  farther,  for  near  and  around  us  there  appears  no  light. 
Moreover,  he  has  called  it  the  end  of  the  Lord,  because  it  is 
his  work  to  give  a  prosperous  issue  to  adversities.  If  we  do 
our  duty  in  bearing  evils  obediently,  he  will  by  no  means  be 
wanting  in  performing  his  part.  Hope  directs  us  only  to 
tlie  end  ;  God  will  then  shew  himself  very  merciful,  how- 
ever rigid  and  severe  lie  may  seem  to  be  while  afilicting  us.'^ 

12.  But  above  all  things,  my  12.  Ante  omnia  vero,  fratres  mei, 
brethren,  swear  not;  neither  by  Ne juretis,  neque  per  coelum, neque 
heaven,  neither  by  the  earth,  neither  per  terrani,  neque  aliud  quodvis  jus- 
by  any  other  oath :  but  let  your  jurandum  ;  sit  autem  vestrum,  Est, 
yea  be  yea:,  and  your  nay,  nay;  Est;  Non,  Non :  ne  in  judicium 
lest  ye  fiill  into  condemnation.  (yel,  simulationem)  incidatis. 

13.  Is  any  among  you  afflicted?  13.  Affligitur  quis  inter  vos?  oret: 
let  him  pray.     Is  any  merry  ?    let  hilari  est  animo  ?  psallat. 

him  sing  psalms. 

12.  But  above  all  things.  It  has  been  a  common  vice 
almost  in  all  ages,  to  swear  lightly  and  inconsiderately. 
For  so  bad  is  our  nature  that  we  do  not  consider  what  an 
atrocious  crime  it  is  to  profane  the  name  of  God.  For 
though  the  Lord  strictly  commands  us  to  reverence  his 
name,  yet  men  devise  various  subterfuges,  and  think  that 
they  can  swear  with  impunity.  They  imagine,  then,  that 
there  is  no  evil,  provided  they  do  not  openly  mention  the 
name  of  God  ;  and  this  is  an  old  gloss.  So  the  Jews,  when 
they  swore  by  heaven  or  earth,  thought  that  they  did  not 

1  "  The  end  of  the  Lord"'  seems  a  singular  expression  ;  but  rixos,  pro- 
perly the  end,  means  also  the  issue,  the  upshot,  tlae  termination,  the  con- 
clusion. It  is  genitive  of  the  efficient  cause,  "  the  end  (or  issue)  given  by 
the  Lord."  See  Job  xlii.  12.  According  to  Griesbach  there  are  three 
MSS.  which  have  I'xsof,  "mercy;"'  which  would  be  very  suitable, — "and 
ye  have  seen  the  mercy  of  the  Lord,  that  the  Lord  is  very  full  of  pity,  and 
compassionate."     But  the  authority  is  not  sufficient. —  Ed. 


CHAP.  V.  12.  THE  EPISTLE  or  JAMES.  353 

profane  God's  name,  because  they  did  not  mention  it.  But 
while  men  seek  to  be  ingenious  in  dissembling  with  God, 
they  delude  themselves  with  the  most  frivolous  evasions. 

It  was  a  vain  excuse  of  this  kind  that  Christ  condemned 
in  Matt.  v.  84.  James,  now  subscribing  to  the  decree  of  his 
Master,  commands  us  to  abstain  from  these  indirect  forms 
of  swearing  :  for  whosoever  swears  in  vain  and  on  frivolous 
occasions,  profanes  God's  name,  whatever  form  he  may  give 
to  his  words.  Then  tlie  meaning  is,  tliat  it  is  not  more  law- 
ful to  swear  by  heaven  or  by  the  earth,  than  openly  by  the 
name  of  God.  The  reason  is  mentioned  by  Christ, — be- 
cause the  glory  of  God  is  everywliere  inscribed,  and  every- 
where shines  forth  :  nay,  men  take  the  words,  heaven  and 
earth,  in  their  oaths,  in  no  other  sense  and  for  no  other 
purpose,  than  if  they  named  God  himself;  for  by  thus 
speaking  they  only  designate  the  Worker  by  his  works. 

But  he  says,  above  all  things ;  because  the  profanation  of 
God's  name  is  not  a  slight  offence.  The  Anabaptists, 
building  on  this  passage,  condemn  all  oaths,  but  they  only 
shew  their  ignorance.  For  James  does  not  spc^k  of  oaths 
in  general,  nor  does  Christ  in  the  passage  to  which  I  have 
referred;  but  both  condemn  that  evasion  which  had  been 
devised,  when  men  took  the  liberty  to  swear  without  ex- 
pressing the  name  of  God,  which  was  a  liberty  repugnant 
to  the  prohibition  of  the  law. 

And  this  is  what  the  words  clearly  mean,  Neither  by 
heaven,  neither  by  the  earth.  For,  if  the  question  had  been 
as  to  oaths  in  themselves,  to  what  purpose  were  these  forms 
mentioned  ?  It  then  ajDpears  evident  that  both  by  Christ 
and  by  James  the  puerile  astuteness  of  those  is  reproved 
who  taught  that  they  could  swear  with  impunity,  provided 
they  adopted  some  circuitous  expressions.  Tliat  we  may, 
then,  understand  the  meaning  of  James,  we  must  understand 
first  the  precept  of  the  law,  "  Thou  shalt  not  take  the  name 
of  God  in  vain."  It  hence  appears  clear,  that  there  is  a 
right  and  lawful  use  of  God's  name.  Now,  James  condemns 
those  who  did  not  indeed  dare  in  a  direct  way  to  profane 
God's  name,  but  endeavoured  to  evade  the  profanation  which 
the  law  condemns,  by  circumlocutions. 

z 


354  COMMENTARIES  ON  CHAP.  V.  13. 

Bat  let  your  yea  be  yea.  He  brings  the  best  rciuedy  to 
correct  tlie  vice  which  he  condemns,  that  is,  that  they  were 
habitually  to  keep  themselves  to  truth  and  faithfulness  in  all 
their  sayings.  For  whence  is  the  wicked  habit  of  swearing, 
except  that  such  is  the  falsehood  of  men,  that  their  words 
alone  are  not  believed  ?  For,  if  they  observed  faithfulness, 
as  they  ought,  in  tlieir  words,  there  would  have  been  no 
necessity  of  so  many  superfluous  oaths.  As,  then,  the  per- 
fidy or  levity  of  men  is  the  fountain  from  which  the  vice  of 
swearing  flows,  in  order  to  take  away  the  vice,  James  teaches 
us  that  the  fountain  ought  to  be  removed ;  for  the  right 
way  of  healing  is  to  begin  with  the  cause  of  illness. 

Some  copies  have,  "  Let  your  word  (or  speech)  be,  yea, 
yea;  no,  no."  The  true  reading,  however,  is  what  I  have 
given,  and  is  commonly  received  ;  and  what  lie  means  I 
have  already  explained,  that  is,  that  we  ought  to  tell  the 
truth,  and  to  be  faithful  in  our  words.  To  the  same  pur- 
pose is  what  Paul  says  in  2  Cor.  i.  18,  that  he  was  not  in 
his  preaching  yea  and  nay,  but  pursued  the  same  course 
from  the  beginning. 

Lest  ye  fall  into  condemnation.  There  is  a  difi'erent  read- 
ing, owing  to  the  attinity  of  the  words  virb  Kpiaiv  and 
vTronpiaiv.^  If  you  read,  "  into  judgment"  or  condemna- 
tion, the  sense  will  clearly  be,  that  to  take  God's  name  in 
vain  will  not  be  unpunished.  But  it  is  not  unsuitable  to 
say,  "  into  hypocrisy  ;"  because  when  simplicity,  as  it  has 
been  already  said,  prevails  among  us,  the  occasion  for  super- 
fluous oaths  is  cut  off".  If,  then,  fidelity  appears  in  all  we 
say,  the  dissimulation,  which  leads  us  to  swear  rashly,  will 
be  removed. 

13.  Is  any  among  you  afflicted?  He  means  that  there  is 
no  time  in  which  God  does  not  invite  us  to  himself  For 
afflictions  ought  to  stimulate  us  to  pray;  prosperity  supplies 
us  with  an  occasion  to  praise  God.  But  such  is  the  per- 
verseness  of  men,  that  they  cannot  rejoice  without  forget- 
ting God,   and    that  when  afflicted   they  are  disheartened 

'  For  lU  iiroK^i(ri\'  tlicre  are  several  MSS.,  but  for  v-tto  K^lnv  there  are 
not  only  several  MSS.,  but  the  earliest  versions,  Syr.  and  Vulg. ',  so  Orics- 
bach  takes  the  latter  as  the  true  reading. — Ed. 


CHAP.  V.  14.  THE  EPISTLE  OF  JAMES.  355 

and  driven  to  despair.  We  oug-lit,  then,  to  keep  witliin  duo 
bounds,  so  that  the  joj,  wliich  usually  makes  us  to  forget 
God,  may  induce  us  to  set  forth  the  goodness  of  God,  and 
that  our  sorrow  may  teach  us  to  pray.  For  he  has  set  tlie 
singing  of  psalms  in  opposition  to  profane  and  unbridled 
joy ;  and  thus  they  express  their  joy  who  are  led,  as  they 
ought  to  be,  by  prosperity  to  God. 

14.  Is  any  sick  among  you?  let  14.  Infinnatur  qiiis  inter  vos? 
him  call  for  the  elders  of  the  church;  advocet  presbyteros  ecclesise,  et 
and  let  them  pray  over  him,  anoint-  orent  super  eum,  ungentes  oleo  iu 
ing  him  with  oil  in  the  name  of  the  nomine  Domini : 

Lord : 

15.  And  the  prayer  of  faith  shall  15.  Et  oratio  fidei  servabit  segro- 
save  the  sick,  and  the  Lord  shall  tum,  et  excitabit  eum  Doniinus  ;  et 
raise  him  up ;  and  if  he  have  com-  si  peccata  adraiserit,  remittentur 
mitted  sins,  they  shall  be  forgiven    illi. 

him. 

14,  Is  any  sick  among  you  ?  As  the  gift  of  healing  as  yet 
continued,,  he  directs  the  sick  to  have  recourse  to  that 
remedy.  It  is,  indeed,  certain  that  they  were  not  all 
liealed  ;  but  the  Lord  granted  this  favour  as  often  and  as 
far  as  he  knew  it  would  be  expedient ;  nor  is  it  probable 
that  the  oil  was  indiscriminately  applied,  but  only  when 
there  was  some  hope  of  restoration.  For,  together  with  the 
power  there  was  given  also  discretion  to  the  ministers,  lest 
they  should  by  abuse  profane  the  symbol.  The  design  of 
James  was  no  other  than  to  commend  the  grace  of  God 
which  the  faithful  might  then  enjoy,  lest  the  benefit  of  it 
should  be  lost  through  contempt  or  neglect. 

For  this  purpose  he  ordered  the  presbyters  to  be  sent  for, 
but  the  use  of  the  anointing  must  have  been  confined  to  the 
power  of  the  Holy  Spirit. 

The  Papists  boast  mightily  of  this  passage,  when  they  seek 
to  pass  off  their  extreme  unction.  But  how  different  their 
corruption  is  from  the  ancient  ordinance  mentioned  by  James, 
I  will  not  at  present  undertake  to  shew.  Let  readers  learn 
this  from  my  Listitutes.  I  will  only  say  this,  that  this  pas- 
sage is  wickedly  and  ignorantly  perverted,  when  extreme 
unction  is  established  by  it,  and  is  called  a  sacrament,  to  be 
perpetually  observed  in  the  Church.  I  indeed  allow  that  it 
was  used  as  a  sacrament  by  the  disciples  of  Christ,  (for  I 


356  COMMENTARIES  ON  CHAP.  V.  1 0. 


) 


cannot  agree  with  tliose  wlio  think  that  it  was  medicine  ;) 
but  as  the  reality  of  this  sign  continued  only  for  a  time  in 
the  Church,  the  symbol  also  must  have  been  only  for  a  time.K 
And  it  is  quite  evident,  that  nothing  is  more  absurd  than  to 
call  that  a  sacrament  which  is  void  and  does  not  really  pre- 
sent to  us  that  which  it  signifies.  That  the  gift  of  healing 
was  temporary,  all  are  constrained  to  allow,  and  events  clearly 
prove :  then  the  sign  of  it  ought  not  to  be  deemed  perpetual. 
It  hence  follows,  that  they  who  at  this  day  set  anointing 
among  the  sacraments,  are  not  the  true  followers,  but  the 
apes  of  the  Apostles,  except  they  restore  the  effect  produced 
by  it,  which  God  has  taken  away  from  the  world  for  more 
than  fourteen  hundred  years.  So  we  have  no  dispute,  whe- 
ther anointing  was  once  a  sacrament ;  but  whether  it  has 
been  given  to  be  so  perpetually.  This  latter  we  deny,  because 
it  is  evident  that  the  thing  signified  has  long  ago  ceased. 

The  presbyters,  or  elders,  of  the  church.  I  include  here 
generally  all  those  who  presided  over  the  Church  ;  for  pastors 
were  not  alone  called  presbyters  or  elders,  but  also  those  who 
were  chosen  from  the  peoj^le  to  be  as  it  were  censors  to  pro- 
tect discipline.  For  every  Church  had,  as  it  were,  its  own 
senate,  chosen  from  men  of  weight  and  of  proved  integrity. 
But  as  it  was  customary  to  choose  especially  those  who  were 
endued  with  gifts  more  than  ordinary,  he  ordered  them  to 
send  for  the  elders,  as  being  those  in  whom  the  power  and 
grace  of  the  Holy  Spirit  more  particularly  appeared. 

Let  them  pray  over  him.  This  custom  of  praying  over 
one  was  intended  to  sliew,  that  they  stood  as  it  were  before 
God  ;  for  when  we  come  as  it  were  to  the  very  scene  itself, 
we  utter  prayers  with  more  feeling  ;  and  not  only  Elisha  and 
Paul,  but  Christ  himself,  roused  the  ardour  of  pra^'^er  and 
commended  the  grace  of  God  by  thus  praying  over  persons. 
(2  Kings  iv.  32  ;  Acts  xx.  10  ;  John  xi.  41.) 

]  0.  But  it  must  be  observed,  that  he  connects  a  promise 
with  the  prayer,  lest  it  should  be  made  without  faith.  For 
he  who  doubts,  as  one  who  does  not  rightly  call  on  God,  is 
unworthy  to  obtain  anything,  as  we  have  seen  in  the  first 
chapter.  "Whosoever  then  really  seeks  to  be  heard,  must  be 
fully  persuaded  that  he  does  not  i)ray  in  vain. 


CHAP.  V.  IG.  THE  EPISTLE  OE  JAMES.  357 

As  James  brings  before  us  this  special  gift,  to  whicli  the 
external  rite  was  but  an  addition,  we  hence  learn,  that  the 
oil  could  not  have  been  rightly  used  witliout  faith.  But  since 
it  appears  that  the  Papists  have  no  certainty  as  to  their 
anointing,  as  it  is  manifest  that  they  have  not  the  gift,  it  is 
evident  that  their  anointing  is  spurious. 

And  if  he  have  committed  sitis.  This  is  not  added  only 
for  the  sake  of  amplifying,  as  though  he  had  said,  that  God 
would  give  something  more  to  the  sick  than  health  of  body ; 
but  because  diseases  were  very  often  inflicted  on  account  of 
sins ;  and  by  speaking  of  their  remission  he  intimates  that 
tlie  cause  of  the  evil  would  be  removed.  And  we  indeed  see 
that  Diivid,  when  afflicted  with  disease  and  seeking  relief, 
was  wholly  engaged  in  seeking  the  pardon  of  his  sins.  Why 
did  he  do  this,  except  that  while  he  acknowledged  the  effect 
of  his  faults  in  his  punishment,  he  deemed  that  there  was  no 
other  remedy,  but  that  the  Lord  should  cease  to  impute  to 
him  his  sins  ? 

The  prophets  are  full  of  this  doctrine,  that  men  are  relieved 
from  their  evils  when  they  are  loosed  from  the  guilt  of  their 
iniquities.  Let  us  then  know  that  it  is  the  only  fit  remedy 
for  our  diseases  and  other  calamities,  when  we  carefully 
examine  ourselves,  being  solicitous  to  be  reconciled  to  God, 
and  to  obtain  the  pardon  of  our  sins. 

]().   Confess  your  faults  one   to         16.   Confitemini  invicem  peccata 

another,  and  pray  one  for  another,  vestra,  et  orate  invicem  ahi  pro  aliis, 

that  ye  may  be  healed.     The  etfec-  ut  salvemini :  multiun  valet  preca- 

tual  fervent  prayer  of  a  righteous  tie  justi  efficax. 
man  availeth  much. 

17.  Elias  was  a  man  subject  to  17.  Elias  homo  erat  passionibus 
like  passions  as  we  are,  and  he  pray-  similiter  obnoxius  ut  nos  ;  et  preca- 
ed  earnestly  that  it  might  not  rain  ;  tione  precatus  est,  ne  plueret ;  et 
and  it  rained  not  on  the  earth  by  non  pluit  super  terram  annos  tres  et 
the  space  of  three   years   and  six  sex  menses. 

months. 

18.  And  he  prayed  again,  and  the  18.  Et  rursum  oravit,  et  coelum 
heaven  gave  rain,  and  the  earth  dedit  pluviam,  et  terra  protulit  i'ruc- 
brought  tbrth  her  fruit.  turn  suum. 

16.  Confess  your  favlts  one  to  another.  In  some  copies 
the  illative  particle  is  given,  nor  is  it  unsuitable  ;  for  though 
when  not  expressed,  it  must  be  understood.  He  had  said, 
that  sins  were  remitted  to  the  sick  over  whom  the  elders 


358  COMMENTARIES  ON  CHAP.  V.  1 C). 

prayed :  he  now  reminds  tlicm  liow  useful  it  is  to  discover 
our  sins  toourbretliren,  even  that  we  may  obtain  the  pardon 
of  them  by  their  intercession.! 

This  passage,  I  know,  is  expLaincd  by  many  as  referring 
to  the  reconciling  of  offences  ;  for  they  who  wish  to  return 
to  favour  must  necessarily  know  first  their  own  faults  and 
confess  them.  For  hence  it  comes,  that  hatreds  take  root, 
yea,  and  increase  and  become  irreconcilable,  because  every 
one  pertinaciously  defends  his  own  cause.  Many  therefore 
think  that  James  points  out  here  the  way  of  brotherly  re- 
conciliation, that  is,  by  mutual  acknowledgment  of  sins.  But 
as  it  has  been  said,  his  object  was  different ;  for  he  connects 
mutual  prayer  witli  mutual  confession ;  by  which  he  inti- 
mates that  confession  avails  for  this  end,  that  we  may  be 
helped  as  to  God  by  the  prayers  of  our  brethren  ;  for  tliey 
who  know  our  necessities,  are  stimulated  to  pray  that  they 
may  assist  us  ;  but  they  to  whom  our  diseases  are  unknown 
are  more  tardy  to  bring  us  help. 

Wonderful,  indeed,  is  the  folly  or  the  insincerity  of  the 
PapistS;  who  strive  to  build  their  whispering  confession  on 
this  passage.  For  it  would  be  easy  to  infer  from  the  words 
of  James,  that  the  priests  alone  ought  to  confess.  For  since 
a  mutual,  or  to  speak  more  plainly,  a  reciprocal  confession 
is  demanded  here,  no  others  are  bidden  to  confess  their  own 
sins,  but  those  who  in  their  turn  are  fit  to  hear  the  confes- 

1  The  illative  ovv,  though  found  in  someMSS.,  is  not  introduced  into  the 
text  by  Griesbach,  there  being  no  sufficient  evidence  in  its  favour.  Nor  does 
there  appear  a  sufficient  reason  for  the  connexion  mentioned  by  Calvin. 
The  two  cases  seem  to  be  dit!erent.  The  elders  of  the  churcli  were  in 
the  previous  instance  to  be  called  in,  who  were  to  pray  and  anoint  the  sick, 
and  it  is  said  that  the  prayer  of  faith  (i.  e.  of  miraculous  faith)  would 
save  the  sick,  and  that  his  sins  would  be  forgiven  him.  This  was  clearly  a 
case  of  miraculous  healing.  But  what  is  spoken  of  in  this  verse  seems  to 
be  quite  diti'erent.  Prayer  is  alone  mentioned,  not  by  the  elders,  but  by  a 
righteous  man,  not  saving  as  in  the  former  case,  but  availing  miich.  It 
seems  then  i)robable  that  the  sins  of  the  sick  miraculously  healed  were 
more  especially  against  God  ;  and  that  the  sins  which  they  were  to  confess 
to  one  another  were  against  the  brethren,  also  visited  with  judgment ;  and 
the  remedy  for  them  was  mutual  confession  and  mutual  prayer ;  but  the 
success  in  this  case  was  not  as  sure  or  as  certain  as  in  the  former,  only  we 
are  told  that  an  earnest  prayer  avails  much.  Then  to  encourage  this 
earnest  or  fervent  prayer,  the  case  of  Elias  is  adduced  ;  but  it  had  nothing 
to  do  with  miraculous  healing. — Ed. 


CHAP.  V.  1 6.  THE  EPISTLE  OF  JAMES.  359 

sion  of  others  ;  but  tliis  the  priests  claim  for  themselves 
alone.  Then  confession  is  required  of  them  alone.  But 
since  their  jmerilities  do  not  deserve  a  refutation,  let  the 
true  and  genuine  explanation  already  given  be  deemed  suffi- 
cient by  us. 

For  the  words  clearly  mean,  that  confession  is  required 
for  no  other  end,  but  that  those  who  know  our  evils  may  be 
more  solicitous  to  bring  us  help. 

Availeth  much.  That  no  one  may  think  that  this  is  done 
without  fruit,  that  is,  when  others  pray  for  us,  he  expressly 
mentions  the  benefit  and  the  effect  of  prayer.  But  he  names 
expressly  the  prayer  of  a  righteous  or  just  man  ;  because 
God  does  not  hear  the  ungodly  ;  nor  is  access  to  God  open, 
except  through  a  good  conscience  :  not  that  our  prayers  are 
founded  on  our  own  worthiness,  but  because  the  heart  must 
be  cleansed  by  faith  before  we  can  present  ourselves  before 
God.  Then  James  testifies  that  the  righteous  or  the  faith- 
ful pray  for  us  beneficially  and  not  without  fruit. 

But  what  does  he  mean  by  adding  effectual  or  efficacious  ? 
for  this  seems  superfluous  ;  for  if  the  prayer  avails  much,  it 
is  doubtless  effectual.  The  ancient  interpreter  has  rendered 
it  "  assiduous  ;"  but  this  is  too  forced.  For  James  uses  the 
Greek  j^articiple,  evepjoufxev^j,  which  means  'Svorking."  And 
the  sentence  may  be  thus  explained,  "  It  avails  much,  be- 
cause it  is  effectual."^  As  it  is  an  argument  drawn  from 
this  principle,  that  God  will  not  allow  the  j^rayers  of  the 
faithful  to  be  void  or  useless,  he  does  not  therefore  unjustly 
conclude  that  it  avails  much.  But  I  would  rather  confine  it 
to  the  present  case  :  for  our  prayers  may  properly  be  said 
to  be  €vepyou/jL€vat,  working,  when  some  necessity  meets  us 
which  excites  in  us  earnest  prayer.  "We  pray  daily  for  the 
whole  Church,  that  God  may  pardon  its  sins  ;  but  then  only 

1  This  can  hardly  be  admitted.  The  word  expresses  wliat  sort  of  prayer 
is  that  which  avails  much.  Besides,  to  av;iil  much,  and  to  be  cfl'ectua], 
are  two  distinct  things.  The  word  as  a  verb  and  a  particijjle  has  com- 
monly an  active  sense.  Schkiisner  gives  only  one  instance  in  which  it  has 
a  passive  meaning,  2  Cor.  i.  G  ;  to  which  may  be  added  2  Cor.  iv.  12.  If 
taken  passively,  it  may  be  rendered,  "  inwrought,"  that  is,  by  the  .Spirit, 
according  to  Macknight.  But  it  has  been  most  commonly  taken  actively, 
and  in  the  sense  of  the  verbal  adjective  Ivi^y-is,  energetic,  powerful,  ardent, 
fervent. — Ed. 


360  COMMENTARIES  ON  CHAP,  V.  1 7. 

is  our  prayer  really  in  earnest,  when  we  go  forth  to  succour 
those  who  are  in  trouble.  But  such  efficacy  cannot  be  in 
the  prayers  of  our  brethren,  except  they  know  that  we  are 
in  difficulties.  Hence  the  reason  given  is  not  general,  but 
must  be  specially  referred  to  the  former  sentence. 

17.  Elias  was  a  man.  There  are  "innumerable  instances 
in  Scripture  of  what  he  meant  to  prove  ;  but  he  chose  one 
that  is  remarkable  above  all  others  ;  for  it  was  a  great  thing 
that  God  should  make  heaven  in  a  manner  subject  to  the 
prayers  of  Elias,  so  as  to  obey  his  wishes.  Elias  kept  heaven 
shut  by  his  prayers  for  three  years  and  a  half;  he  again 
opened  it,  so  that  it  poured  down  abundance  of  rain.  Hence 
appeared  the  wonderful  power  of  prayer.  Well  known  is 
this  remarkable  history,  and  is  found  in  ]  Kings  xvii.  and 
xviii.  And  though  it  is  not  there  expressly  said,  that  Elias 
prayed  for  drought,  it  may  yet  be  easily  gathered,  and  that 
the  rain  also  was  given  to  his  prayers. 

But  we  must  notice  the  application  of  the  example. 
James  does  not  say  that  drought  ought  to  be  sought  from 
the  Lord,  because  Elias  obtained  it  ;  for  we  may  by  incon- 
siderate zeal  presumptuously  and  foolishly  imitate  the  Pro- 
phet. We  must  then  observe  the  rule  of  prayer,  so  that  it 
may  be  by  faith.  He,  therefore,  thus  accommodates  this 
example, — that  if  Elias  was  heard,  so  also  we  shall  be  heard 
when  we  rightly  pray.  For  as  the  command  to  pray  is 
common,  and  as  the  promise  is  common,  it  follows  that  the 
effect  also  will  be  common. 

Lest  any  one  should  object  and  say,  that  we  are  far  dis- 
tant from  the  dignity  of  Elias,  he  places  him  in  our  own 
rank,  by  saying,  that  he  was  a  mortal  man  and  subject  to  the 
same  passions  with  ourselves.  For  we  j^rofit  less  by  the  ex- 
amples of  sainis,  because  we  imagine  them  to  have  been  half- 
gods  or  heroes,  who  had  peculiar  intercourse  with  God  ;  so 
that  because  they  were  heard,  we  receive  no  confidence.  In 
order  to  shake  off  this  heathen  and  profane  superstition, 
James  reminds  us  that  the  saints  oiight  to  be  considered  as 
having  the  infirmity  of  the  flesh  ;  so  that  M^e  may  learn  to 
ascribe  what  they  obtained  from  the  Lord,  not  to  their 
merits,  but  to  the  efficacy  of  prayer. 


CHAP.  V.  20.  THE  EPISTLE  OF  JAMES.  361 

It  hence  appears  how  childisli  the  Papists  are,  wlio  teach 
men  to  flee  to  the  protection  of  saints,  because  they  had  been 
heard  by  the  Lord.  For  thus  they  reason,  "  Because  he  ob- 
tained what  he  asked  as  long  as  he  lived  in  the  world,  lie 
will  be  now  after  death  our  best  patron."  This  sort  of  subtle 
refinement  was  altogether  unknown  to  the  Holy  Spirit.  For 
James  on  the  contrary  argues,  that  as  their  prayers  availed 
so  much,  so  we  ought  in  like  manner  to. pray  at  this  day 
according  to  their  cxami:)le,  and  that  we  shall  not  do  so  in 
vain. 

19.  Brethren,  if  aiij'  of  you  do  err  19.  Fratres  niei,  si  qiiis  inter  vos 
from  the  truth,  and  one  convert  erraverit  a  veritate,  ct  converterit 
him ;  quispiam  eum  ; 

20.  Let  him  know,  that  he  wliich  20.  Cognoscat  quod  qui  conver- 
converteth  the  sinner  from  the  error  terit  peccatorem  ab  errore  vife  sua?, 
of  his  way  shall  save  a  soul  from  servabit  animam  a  niorte,  et  multi- 
death,  and  shall  hide  a  multitude  of  tudinera  operiet  peccatorum. 

sins. 

20.  Let  him  knoiv.  I  doubt  whether  this  ought  rather  to 
have  been  written,  jiv(oaK€T€,  "  know  ye."  In  both  ways 
the  meaning  however  is  the  same.  For  James  recommends 
to  us  the  correction  of  our  brethren  from  the  effect  produced, 
that  we  may  more  assiduously  attend  to  this  duty.  Nothing 
is  better  or  more  desirable  than  to  deliver  a  soul  from  eter- 
nal death  ;  and  this  is  what  he  does  who  restores  an  erring 
brother  to  the  right  way  :  therefore  a  work  so  excellent 
ought  by  no  means  to  be  neglected.  To  give  food  to  the 
hungry,  and  drink  to  the  thirsty,  we  see  how  mucli  Christ 
values  such  acts  ;  but  the  salvation  of  the  soul  is  esteemed 
by  him  much  more  precious  than  the  life  of  the  bod}'.  We 
must  therefore  take  heed  lest  souls  perish  through  our  sloth, 
whose  salvation  God  jiuts  in  a  manner  in  our  hands.  Not 
that  we  can  bestow  salvation  on  them  ;  but  that  God  by  our 
ministry  delivers  and  saves  those  who  seem  otherwise  to  be 
nigh  destruction. 

Some  copies  have  his  soul,  which  makes  no  change  in  the 
sense.  1,  however,  prefer  the  other  reading,  for  it  has  more 
force  in  it. 

And  shall  hide  a  multitude  of  sins.  He  makes  an  allu- 
sion to  a  saying  of  Solomon,  rather  than  a  quotation.  (Prov. 


362  COMMENTARIES  ON  THE  EPISTLE  or  JAMES.       CHAP.  V.  20. 

X.  12.)  Solomon  says  that  love  covers  sins,  as  liatrcd  pro- 
claims them.  For  they  who  hate  burn  with  the  desire  of 
mutual  slander  ;  but  they  who  love  are  disposed  to  exercise 
mutual  forbearance.  Love,  then,  buries  sins  as  to  men. 
James  teaches  here  something  higher,  that  is,  that  sins  are 
blotted  out  before  God  ;  as  though  he  had  said,  Solomon  has 
declared  this  as  the  fruit  of  love,  that  it  covers  sins  ;  but 
there  is  no  better  or  more  excellent  way  of  covering  them 
than  when  they  are  wholly  abolished  before  God,  And  this 
is  done  when  the  sinner  is  brought  by  our  admonition  to  the 
right  way  :  we  ought  then  esj)ecially  and  more  carefully  to 
attend  to  this  duty. 


END  OF  THE  EPISTLE  OF  JAMES. 


COMMENTAPtlES 

ON 

THE  SECOND  EPISTLE  OF  PETER. 


THE  ARGUMENT. 

The  doubts  respecting  this  Epistle  mentioned  by  Eusebius, 
ought  not  to  keep  us  from  reading  it.  For  if  tlie  doubts 
rested  on  the  authori-ty  of  men,  wliose  names  he  does  not 
give,  we  ought  to  pay  no  more  regard  to  it  than  to  that  of 
unknown  men.  And  he  afterwards  adds,  that  it  was  every- 
wlicre  received  without  any  dispute.  What  Jerome  writes 
influences  me  somewhat  more,  that  some,  induced  by  a  dif- 
ference in  the  style,  did  not  think  that  Peter  Avas  the  author. 
For  though  some  affinity  may  be  traced,  yet  I  confess  that 
there  is  that  manifest  difference  which  distinguislies  differ- 
ent writers.  There  are  also  other  probable  conjectures  by 
wliich  we  may  conclude  that  it  was  written  by  another 
rather  than  by  Peter.  At  the  same  time,  according  to  the 
consent  of  all,  it  has  nothing  unworthy  of  Peter,  as  it  shews 
everywhere  the  power  and  the  grace  of  an  apostolic  spirit. 
If  it  be  received  as  canonical,  we  must  allow  Peter  to  be  the 
author,  since  it  has  his  name  inscribed,  and  he  also  testifies 
that  he  had  lived  with  Christ  :  and  it  would  have  been  a 
fiction  unworthy  of  a  minister  of  Christ,  to  have  personated 
another  individual.  So  then  I  conclude,  that  if  the  Epistle 
be  deemed  worthy  of  credit,  it  must  have  proceeded  from 
Peter  ;  not  that  he  himself  wrote  it,  but  that  some  one  of 
his  disciples  set  forth  in  writings  by  his  command,  those 
things  which  the  necessity  of  the  times  required.  For  it  is 
probable  that  he  was  now  in  extreme  old  age,  for  he  says, 
that  he  was  near  his  end.     And  it  may  have  been  that  at 


364  THE  AKGUMENT. 

the  request  of  the  godly,  he  allowed  this  testimony  of  his 
mind  to  be  recorded  shortly  before  his  death,  because  it 
might  have  somewhat  availed,  when  he  was  dead,  to  support 
the  good,  and  to  repress  the  wicked.  Doubtless,  as  in 
every  part  of  the  Epistle  the  majesty  of  the  Spirit  of  Christ 
ajipears,  to  ie])udiate  it  is  what  I  dread,  though  I  do  not 
liere  recognise  the  language  of  Peter.  But  since  it  is  not 
quite  evident  as  to  the  author,  I  shall  allow  myself  the 
liberty  of  using  the  word  Peter  or  Apostle  indiscriminately. 

I  shall  now  come  to  the  argument,  which  may  be  briefly 
stated. 

The  design  is  to  shew,  that  those  who  have  once  professed 
the  true  faith  of  Christ,  ought  to  respond  to  their  calling  to 
the  last.  After  having  then  extolled,  in  high  terms,  the 
grace  of  God,  he  recommends  to  them  holiness  of  life,  be- 
cause God  usually  punishes  in  hyj^ocrites  a  false  j)rofession 
of  his  name,  with  dreadful  blindness,  and  on  the  other  hand 
he  increases  his  gifts  to  those  who  truly  and  from  the  heart 
embrace  the  doctrine  of  religion.  He,  therefore,  exhorts 
them  to  prove  their  calling  by  a  holy  life.  And,  to  give  a 
greater  weight  to  his  admonitions,  he  says  that  he  is  al- 
ready near  his  end,  and  at  the  same  time,  excuses  himself 
that  he  so  often  repeated  the  same  things,  his  object  being 
that  they  who  should  remain  alive  on  the  earth  after  his 
death,  might  have  what  he,  Avhen  alive,  wrote,  more  deej)lj 
fixed  in  their  minds. 

And  as  the  foundation  of  true  religion  is  the  certainty  or 
the  truth  of  the  gospel,  he  shews,  first,  how  indubitable  is 
its  truth  by  this  fact, — that  he  himself  had  been  an  eye- 
witness of  all  things  which  it  contains,  and  especially  that 
he  had  heard  Christ  jiroclaimed  from  heaven  to  be  the  Son 
of  God  ;  and,  in  the  second  place,  it  was  God's  will  that  it 
should  be  borne  witness  to,  and  approved  by  the  oracles  of 
the  prophets. 

He,  however,  predicts,  at  the  same  time,  that  danger  Avas 
approaching  from  false  teachers,  who  would  spread  impious 
inventions,  as  well  as  from  the  despisers  of  God,  who  would 
mock  all  religion  ;  and  he  did  this,  that  the  faithful  might 
learn  to  be  watchful,  and  that  they  might  be  fortified.    And 


CilAP.  I.       COMMENTARIES  ON  SECOND  EPISTLE  OF  PETER.  265 

he  seems  to  have  spoken  thus  designedly,  lest  tlicy  expected 
that  the  course  of  truth  in  the  kingdom  of  Christ  would  he 
tranquil  and  peaceable,  and  free  from  all  contention.  lie 
afterwards,  as  on  a  tablet,  describes  the  character  and 
manners  of  those  who  would,  by  their  corruptions,  pollute 
Christianity.  But  the  description  which  he  presents,  espe- 
cially suits  the  present  age,  as  it  will  be  more  evident  by  a 
comparison.  For  he  especially  draws  his  pen  against  Luci- 
anic  men,  who  abandon  themselves  to  every  wickedness, 
and  take  a  profane  license  to  shew  contempt  to  God,  yea, 
and  treat  with  ridicule  the  hope  of  a  better  life  ;  and  at 
this  day  wc  see  that  the  world  is  everywhere  full  of  such 
rabble. 

He  further  exhorts  the  f;iithful,  not  only  to  look  always 
for  the  coming  of  Christ  with  suspended  and  expectant 
minds,  but  also  to  regard  that  day  as  present  before  their 
eyes,  and  in  the  meantime  to  keep  themselves  unpolluted 
for  the  Lord  :  in  which  doctrine  he  makes  Paul  as  his  asso- 
ciate and  approver ;  and  to  defend  his  writings  from  the 
calumnies  of  the  ungodly,  he  severely  reproves  all  those  who 
pervert  them. 


CHAPTER  I. 

1.  Simon  Peter,  a  servant  and  an  1.  Simeon  Petrus,  et  serviis  et 
apostle  of  Jesus  Christ,  to  them  apostolus  Jesu  Christi,  iis  qui  ?eque 
that  have  obtained  like  precious  pretiosam  nobiscum  sortiti  sunt 
faitli  M-ith  us,  through  the  righte-  tidem,  per  justitiam  Dei  nostri  et 
ousness  of  God  and  our  Saviour  Jesus  Servatoris  Jesu  Christi, 

Christ : 

2.  Grace  and  iJeacebe  multiplied  2,  Gratia  vobis  et  pax  multipli- 
unto  you  through  the  knowledge  of  cetur  per  cognitionem  {vel,  cum 
God,  and  of  Jesus  ovir  Lord,  cognitione)    Dei    et    Jesu    Domini 

nostri ; 

3.  According  as  his  divine  power  3.  Quemadmodmn  divinaejus  po- 
hath  given  unto  us  all  things  that  tentia  omnia  nobis  qua;  spectant  ad 
pertain  imto  life  and  godliness,  vitam  et  pietatem  dedit  per  cogni- 
through  the  knowledge  of  him  that  tionem  ejus  qui  vocavit  nos  propria 
hath  called  us  to  glory  and  virtue  :  gloria  et  virtute  (vel,  per  gloriam  et 

virtiitem)  : 

4.  Whereby  are  given  unto  us  4.  Quibus  et  maxima  et  pro- 
exceeding  great  and  precious  pro-  tiosrc  promissiones  nobis  donatse 
niises ;  that  by  these  ye  might  be  sunt,  ut  per  ha-c  fieretis  divinae  con- 


366  COMMENTARIES  ON  CHAP.  I.  1. 

partakers  of  the  divine  nature,  liav-  sortes  natura;,  ubi  fugcritis  corrup- 
ing  escaped  the  corruption  that  is  tionem  quae  in  mundo  est  in  concu- 
in  the  world  through  hist.  piscentia. 

].  Simon  Peter.  Prayer  takes  the  first  place  at  the  Lc- 
ginuing  of  this  Epistle,  and  then  follows  thanksgiving,  by 
which  he  excites  the  Jews  to  gratitude,  lest  they  should  for- 
get what  great  benefits  they  had  already  received  from  God's 
hand.  Why  he  called  himself  the  servant  and  an  apostle  of 
Jesus  Christ,  we  liavc  elsewhere  stated,  even  because  no  one 
is  to  be  heard  in  the  Church,  except  he  speaks  as  from  the 
mouth  of  Christ.  But  the  word  servant  has  a  more  general 
meaning,  because  it  includes  all  the  ministers  of  Christ,  who 
sustain  any  public  office  in  the  Church.  There  was  in  the 
apostlesliip  a  higher  rank  of  honour.  He  then  intimates, 
that  he  was  not  one  from  the  rank  of  ministers,  but  was 
made  by  the  Lord  an  apostle,  and  ther-efore  superior  to 
tliem.^ 

Like  precious  faith.  This  is  a  commendation  of  the  grace 
which  God  had  indiscriminately  shewed  to  all  his  elect  peo- 
ple ;  for  it  was  no  common  gift,  that  they  had  all  been  called 
to  one  and  the  same  faith,  since  faith  is  the  special  and  chief 
good  of  man.  But  he  calls  it  like  or  equally  precious,  not 
that  it  is  equal  in  all,  but  because  all  possess  by  faith  the 
same  Christ  with  his  righteousness,  and  the  same  salvation. 
Though  then  the  measure  is  diiferent,  that  does  not  jorevent 
the  knowledge  of  God  from  being  common  to  all,  and  the 
fruit  which  proceeds  from  it.  Thus  we  have  a  real  fellowship 
of  faith  with  Peter  and  the  Apostles. 

He  adds,  through  the  righteousness  of  God,  in  order  that 
they  might  know  that  they  did  not  obtain  fciith  through  their 
own  efforts  or  strength,  but  through  God's  favour  alone.  For 
these  things  stand  opposed  the  one  to  the  other,  the  righte- 
ousness of  God  (in  the  sense  in  which  it  is  taken  here)  and 
the  merit  of  man.  For  the  efficient  cause  of  faith  is  called 
God's  righteousness  for  this  reason,  because  no  one  is  capable 
of  conferring  it  on  himself.     So  the  righteousness  that  is  to 

'  Simeon,  and  not  Simon,  is  the  name  as  h.erc  given,  though  a  few  copies 
and  the  Vulg.  have  Simon.  His  name  is  given  both  ways  elsewhere  ;  see 
Luke  V.  8,  and  Acts  xv.  14.  Why  he  called  himself  Peter  in  the  first 
Epistle,  and  Simeon  Peter  here,  does  not  appear. — Ed. 


CHAP.  I.  3.  THE  SECOND  EPISTLE  OF  PETEE.  o67 

be  understood,  is  not  that  which  remains  in  God,  but  that 
which  he  imparts  to  men,  as  in  Rom.  iii.  22.  Besides,  he 
ascribes  this  righteousness  in  common  to  God  and  to  Christ, 
because  it  flows  from  God,  and  through  Christ  it  flows  down 
to  us.^ 

2.  Grace  and  peace.  By  grace  is  designated  God's  pater- 
nal favour  towards  us.  We  have  indeed  been  once  for  all 
reconciled  to  God  by  tlie  death  of  Christ,  and  by  faith  we 
come  to  the  possession  of  tliis  so  great  a  benefit ;  but  as  we 
perceive  the  grace  of  God  according  to  the  measure  of  our 
faith,  it  is  said  to  increase  according  to  our  perception,  when 
it  becomes  more  fully  known  to  us. 

Peace  is  added  ;  for  as  the  beginning  of  our  happiness  is 
when  God  receives  us  into  favour  ;  so  the  more  he  confirms 
his  love  in  our  hearts,  the  richer  blessing  he  confers  on  us, 
so  that  we  become  happy  and  prosperous  in  all  things. 

Through  the  knoidedge,  literally,  in  the  knowledge  ;  but  the 
preposition  ev  often  means  "  through"  or  "  with  :"  yet  both 
senses  may  suit  the  context.  I  am,  however,  more  disposed 
to  adopt  the  former.  For  the  more  any  one  advances  in  the 
knowledge  of  God,  every  kind  of  blessing  increases  also 
equally  with  the  sense  of  divine  love.  Whosoever  then  aspires 
to  the  full  fruition  of  the  blessed  life  which  is  mentioned  by 
Peter,  must  remember  to  observe  the  right  way.  He  con- 
nects together  at  the  same  time  the  knowledge  of  God  and 
of  Christ ;  because  God  cannot  be  rightly  known  except  in 
Christ,  according  to  that  saying,  "  No  one  knoweth  the  Fa- 
ther but  the  Son,  and  he  to  whom  the  Son  will  reveal  him." 
(Matt.  xi.  27.) 

3.  According  as  his  divine  jjoiuer.  He  refers  to  the  infinite 
goodness  of  God  which  they  had  already  experienced,  that 
tliey  might  more  fully  understand  it  for  the  future.  For  he 
continues  the  course  of  his  benevolence  perpetually  to  the 

'  It  has  been  maintained  by  many,  that  the  rendering  of  these  words 
oiip:ht  to  be,  '•'  of  our  God  and  Saviour  Jesus  Christ."  the  article  before 
"  God"  being  not  repeated  before  "  Saviour."  In  this  case  the  1-j  before 
'•  righteousness"  would  be  rendered  "  in  ;"  for  it  is  more  suitable  to  say 
that  faith  is  in  than  through  the  righteousness  of  Christ.  Christ  is  ihus 
called  here  God  as  well  as  Saviour ;  and  so  he  is  called  "  our  Lord  and 
Saviour  Jesus  Christ"  in  chap.  iii.  IS,  the  article  being  used  in  the  same 
manner. — Ed. 


S68  COMMENTARIES  ON  CHAP.  I.  S. 

end,  except  when  we  ourselves  brccak  it  off"  by  our  unbelief; 
for  he  possesses  exhaustless  power  and  an  equal  will  to  do 
good.  Hence  the  Apostle  justly  animates  the  faithful  to 
entertain  good  hope  by  the  consideration  of  the  former  be- 
nefits of  God.'  For  the  same  purpose  is  the  amplification 
whicli  he  makes  ;  for  he  might  liavc  spoken  more  simply, 
"  As  he  has  freely  given  us  all  things."  But  by  mentioning 
"  divine  power,"  he  rises  higlier,  tliat  is,  that  God  has  co- 
piously unfolded  the  immense  resources  of  his  power.  But 
the  latter  clause  may  be  referred  to  Christ  as  well  as  to  the 
Father,  but  both  are  suitable.  It  may  however  be  more  fitly 
applied,  to  Christ,  as  though  he  had  said,  that  the  grace 
whicli  is  conveyed  to  us  by  him,  is  an  evidence  of  divinity, 
because  it  could  not  have  done  by  humanity. 

That  pertain  to  life  and  godliness,  or,  as  to  life  and  godli- 
ness. Some  think  that  the  present  life  is  meant  here,  as 
godliness  follows  as  the  more  excellent  gift  ;  as  though  by 
those  two  words  Peter  intended  to  prove  how  beneficent  and 
bountiful  God  is  towards  the  faitliful,  that  he  brouglit  them 
to  light,  that  lie  supplies  them  with  all  things  necessary  for 
the  preservation  of  an  earthly  life,  and  that  he  has  also  re- 
newed them  to  a  spiritual  life  by  adorning  them  with  godli- 
ness. But  this  distinction  is  foreign  to  the  mind  of  Peter, 
for  as  soon  as  he  mentioned  life,  he  immediately  added  god- 
liness, which  is  as  it  were  its  soul ;  for  God  then  truly  gives 
us  life,  when  he  renews  us  unto  the  obedience  of  righteous- 
ness. So  Peter  does  not  speak  here  of  the  natural  gifts  of 
God,  but  only  mentions  those  things  which  he  confers  pecu- 
liarly on  his  own  elect  above  the  common  order  of  nature.^ 

^  The  connexion  here  is  variously  regarded.  Our  version  and  Calvin 
seem  to  connect  this  verse  with  the  foregoing,  in  this  sense,  that  the  Apostle 
prays  for  the  increase  of  grace  and  peace  from  tlie  consideration  of  what 
God  had  already  done,  or  in  conformity  with  his  previous  benefits.  Others, 
perhaps  more  correctly,  view  this  verse  as  connected  with  the  5th,  and 
render  u?,  "  since,"  and  the  beginning  of  the  5th  verse,  "  Do  ye  also  for 
this  reason,  giving  all  diligence,  add,"  &c.  ;  that  is,  "  Since  God  has  done 
so  great  things  for  you,  ye  also  for  this  reason  ought  to  be  diligent  in  add- 
ing to  your  faith  virtue,  &c."  But  as  and  ««)  may  be  rendered  as  and  so. 
See  Acts  vii.  51.  "As  his  divine  power  ....  so  for  this  reason,  giving 
all  diligence,  add,"  &c. — Ed. 

•  The  order  is  according  to  what  is  common  in  Scripture ;  the  chief 
thing  is  mentioned  first,  and  then  that  which  leads  to  it.— Ed. 


CHAP.  I.  3.  THE  SECOND  EPISTLE  OF  PETER.  369 

Tliat  we  arc  born  men,  tliat  wo  arc  endued  with  reason 
and  knowledge,  that  our  life  is  supplied  with  necessary  sup- 
port,— all  this  is  indeed  from  God.  As  however  men,  being 
perverted  in  their  minds  and  ungrateful,  do  not  regard  these 
various  things,  which  arc  called  the  gifts  of  nature,  among 
God's  benefits,  the  common  condition  of  human  life  is  not 
here  referred  to,  but  the  peculiar  endowments  of  the  new  and 
spiritual  life,  which  derive  their  origin  from  the  kingdom  of 
Christ.  But  since  CA^erything  necessary  for  godliness  and 
salvation  is  to  be  deemed  among  the  supernatural  gifts  of 
God,  let  men  learn  to  arrogate  nothing  to  themselves,  but 
humbly  ask  of  God  whatever  they  see  they  are  wanting  in, 
and  to  ascribe  to  him  whatever  good  they  may  have.  For 
Peter  here,  by  attributing  the  whole  of  godliness,  and  all 
helps  to  salvation,  to  the  divine  power  of  Christ,  takes  them 
away  from  the  common  nature  of  men,  so  that  he  leaves  to 
us  not  even  the  least  particle  of  any  virtue  or  merit. 

Through  the  knowledge  of  him.  He  now  describes  the 
manner  in  which  God  makes  us  partakers  of  so  great  bless- 
ings, even  by  making  himself  known  to  us  by  the  gospel. 
For  the  knowledge  of  God  is  the  beginning  of  life  and  the 
first  entrance  into  godliness.  In  short,  spiritual  gifts  cannot 
bo  given  for  salvation,  until,  being  illuminated  by  the  doc- 
trine of  the  gospel,  we  are  led  to  know  God.  But  he  makes 
God  the  author  of  this  knowledge,  because  we  never  go  to 
him  except  when  called.  Hence  the  eifectual  cause  of  faith 
is  not  the  perspicacity  of  our  mind,  but  the  calling  of  God. 
And  he  speaks  not  of  the  outward  calling  only,  which  is  in 
itself  ineffectual ;  but  of  the  inward  calling,  effected  by  the 
hidden  power  of  the  Spirit,  when  God  not  onl}^  sounds  in  our 
ears  by  the  voice  of  man,  but  draws  inwardly  our  hearts  to 
himself  by  his. own  Spirit. 

To  glory  and  virtue,  or,  by  his  own  glory  and  power. 
Some  copies  have  Ihta  Bo^rj,  "by  his  OAvn  glory,"  and  it  is  so 
rendered  by  the  old  interpreter ;  and  this  reading  I  prefer, 
because  the  sentence  seems  thus  to  flow  better.  For  it  was 
Peter's  object  expressly  to  ascribe  the  whole  praise  of  our 
salvation  to  God,  so  that  we  may  know  that  we  owe  every 
thing  to  him.      And  this  is  more  clearly  expressed  by  these 

2  A 


370  COMMENTARIES  ON  CHAP.  I.  4. 

words,— that  lie  lias  called  us  hij  his  own  glory  and  power. 
However,  the  otlier  rcadiiij,^  though  more  obscure,  tends  to 
the  same  thing ;  for  he  teaches  us,  that  we  are  covered  with 
shame,  and  are  wholly  vicious,  until  God  clothes  us  with 
glory  and  adorns  us  with  virtue.  He  further  intimates,  that 
the  effect  of  calling  in  the  elect,  is  to  restore  to  them  the 
olorious  image  of  God,  and  to  renew  them  in  holiness  and 
righteousness. 

4.  Whereby  are  given  to  us.  It  is  doubtful  whether  he 
refers  only  to  glory  and  power,  or  to  the  preceding  things 
also.  The  whole  difficulty  arises  from  tliis, — that  what  is 
here  said  is  not  suitable  to  the  glory  and  virtue  which  God 
confers  on  us  ;  but  if  we  read,  "  by  his  own  glory  and 
power,"  there  will  be  no  ambiguity  nor  perplexity.  For  wdiat 
things  have  been  promised  to  us  by  God,  ought  to  be  properly 
and  justly  deemed  to  be  the  effects  of  his  power  and  glory.^ 

At  the  same  time  the  copies  vary  here  also  ;  for  some 
liave  hi  ov,  "  on  account  of  whom  ;''  so  the  reference  may 
be  to  Christ.  Whichsoever  of  the  two  readings  you  choose, 
still  the  meaning  will  be,  that  first  the  promises  of  God 
ought  to  be  most  highly  valued ;  and,  secondly,  that  they 
are  gratuitous,  because  they  are  offered  to  us  as  gifts.  And 
he  then  shews  the  excellency  of  the  promises,  that  they 
make  us  partakers  of  the  divine  nature,  than  which  nothing 
can  be  conceived  better. 

'  The  received  text  no  doubt  contains  the  tnie  reading.  Tlie  word 
u^iTYt  never  means  "power"  either  in  the  classics,  or  in  the  Sept.,  or  in 
the  New  Testament.  Beza  and  also  Schlnisner,  regard  S(«  as  expressing 
the  final  cause,  to;  it  is  also  used  in  the  sense  of  "  for  tlie  sake  of,"  or,  "  on 
account  of."  "  Glory  and  virtue"  are  in  a  similar  order  as  the  previous 
words,  "  life  and  godliness,"  and  also  in  the  same  order  with  the  concluding 
words  of  the  next  verse,  '•  partakers  of  the  divine  nature,"  and  "  escaping 
the  corruptions  of  the  world."  So  that  there  is  a  correspondence  as  ta 
the  order  of  the  words  throughout  the  whole  passage. 

With  respect  to  S/  Jv,  the  rendering  may  be,  '"for  the  sake  of  whicli," 
that  is,  for  the  purpose  of  leading  us  to  "  glory  and  virtue,"  many  and  pre- 
cious promises  have  been  given  ;  and  then  the  conclusion  of  the  verse  states 
the  object  in  other  words,  that  we  might  by  these  promises  become  par- 
takers of  the  divine  nature,  having  escaped  the  pollutions  of  the  world. 
Escaj)ing  the  corruption  of  the  world  is  "  godliness,"  is  "  virtue  ;"  and 
partaking  of  the  divine  natm-e  is  "life,"  is  "glory."  This  complete 
correspondence  confirms  the  meaning  which  Beza  and  our  version  give 
to  the  preposition  S^a  at  the  end  of  the  third  verse. —  Ed. 


CHAP.  I.  4.  THE  SECOND  EPISTLE  OF  PETER,  37 1 

For  we  must  consider  from  wlicncc  it  is  that  God  raises 
us  up  to  such  a  height  of  honour.  We  know  how  abject  is 
the  condition  of  our  nature  ;  that  God,  then,  shoukl  make 
himself  ours,  so  that  all  his  things  should  in  a  manner  be- 
come our  things,  the  greatness  of  his  grace  cannot  be  suffi- 
ciently conceived  bj  our  minds.  Therefore  this  considera- 
tion alone  ought  to  be  abundantly  sufficient  to  make  us  to 
renounce  the  world  and  to  carry  us  aloft  to  heaven.  Let  us 
then  mark,  that  the  end  of  the  gospel  is,  to  render  us 
eventually  conformable  to  God,  and,  if  we  may  so  speak,  to 
deify  us. 

But  the  word  nature  is  not  here  essence  but  quality. 
The  Manicheans  formerly  dreamt  that  we  are  a  part  of  God, 
and  that  after  having  run  the  race  of  life  we  shall  at 
length  revert  to  our  original.  There  are  also  at  this  day 
fanatics  who  imagine  that  we  thus  pass  over  into  the  nature 
of  God,  so  that  his  swallows  up  our  nature.  Thus  they  ex- 
plain what  Pciul  says,  that  God  will  be  all  in  all  (I  Cor. 
XV.  28,)  and  in  the  same  sense  they  take  this  passage.  But 
such  a  delirium  as  this  never  entered  the  minds  of  the  holy 
Apostles  ;  they  only  intended  to  say  that  when  divested  of 
all  the  vices  of  the  flesh,  we  shall  be  partakers  of  divine  and 
blessed  immortality  and  glory,  so  as  to  be  as  it  were  one 
with  God  as  far  as  our  capacities  will  allow. 

This  doctrine  was  not  altogether  unknown  to  Plato,  who 
everywhere  defines  the  chief  good  of  man  to  be  an  entire 
conformity  to  God  ;  but  as  he  was  involved  in  the  mists  of 
errors,  he  afterwards  glided  oft'  to  his  own  inventions.  But 
we,  disregarding  empty  speculations,  ought  to  be  satisfied 
with  this  one  thing, — that  the  image  of  God  in  holiness  and 
righteousness  is  restored  to  us  for  this  end,  that  we  may  at 
length  be  partakers  of  eternal  life  and  glory  as  far  as  it  will 
be  necessary  for  our  complete  felicity. 

Having  escaped.  We  have  already  explained  that  the 
design  of  the  Apostle  was,  to  set  before  us  the  dignity  of  the 
glory  of  heaven,  to  which  God  invites  us,  and  thus  to  draw 
us  away  from  the  vanity  of  this  world.  Moreover,  he  sets 
the  corruption  of  the  world  in  opposition  to  the  divine 
nature ;  but  he  shews  that  this   corruption  is  not  in  the 


372  COMMENTARIES  ON  CHAP.  I.  5. 

elements  wliicli  surround  us,  but  in  our  heart,  beCcause  there 
vicious  and  depraved  affections  prevail,  the  fountain  and 
root  of  which  he  points  out  by  the  word  lust.  Corruption, 
then,  is  thus  placed  in  the  world,  that  we  may  know  that 
the  world  is  in  us. 

5.  And  besides  this,  giving  all  5.  Atque  in  hoc  ipsum  omne 
diligence,  add  to  your  faith,  virtue  ;  studium  applicantes,  subministrate 
and  to  virtue,  knowledge  ;  in   fide  vestra  virtutem,  in  virtute 

auteni  scientiam ; 

6.  And  to  knowledge,  temper-  6.  Inscientia  vero  temperantiam, 
ance  ;  and  to  temperance,  patience;  in  temperantia  autem  patientiara, 
and  to  patience,  godliness  ;  in  patientia  vero  pietatem, 

7.  And  to  godliness,  brotherly  7.  In  pietate  autem  fraternum 
kindness  ;  and  to  brotherly  kindness,  amorem,  in  fraterno  vero  amore 
charity.  charitatem. 

8.  For  if  these  things  be  in  you,  8.  Iltec  enim  si  vobis  adsint,  et 
and  abound,  they  make  you  that  ye  abundesuppetant,  non  otiosos  neque 
shall  neither  be  barren  nor  imfruit-  infructunsos  constituent  vos  in  cog- 
ful  in  the  knowledge  of  our  l^ord  nitione  Domini  nostri  Jesu  Christi.  ■ 
Jesus  Christ. 

9.  But    he    that    lacketh    these         9.    Cui    enim    h?ec   non   adsunt, 
things  is  blind,  and  cannot  see  afar  ctecus  est,  manu  palpans,  purgati- 
off,  and  hath  forgotten  that  he  was  onis  oblitus  veterum  delictoruni. 
purged  from  his  old  sins. 

5.  And  besides  this.  As  it  is  a  work  arduous  and  of  im- 
mense labour,  to  put  off  the  corruption  which  is  in  us,  he 
bids  us  to  strive  and  make  every  effort  for  tliis  purpose. 
He  intimates  that  no  place  is  to  be  given  in  this  case  to 
sloth,  and  that  we  ouglit  to  obey  God  calling  us,  not  slowly 
or  carelessly,  but  that  there  is  need  of  alacrity  ;  as  though 
he  had  said,  "  Put  forth  every  effort,  and  make  your  exer- 
tions manifest  to  all."  For  this  is  what  the  participle  he 
uses  imports. 

Add  to  your  faith  virtue,  or,  Supply  to  your  faith 
virtue.  He  shews  for  what  purpose  the  faithful  were  to 
strive,  that  is,  that  they  might  have  faith  adorned  with 
good  morals,  wisdom,  patience,  and  love.  Then  he  inti- 
mates that  faith  ought  not  to  be  naked  or  empty,  but 
that  these  are  its  inseparable  companions.  To  supply  to 
foith,  is  to  add  to  faith.  There  is  not  here,  however, 
properly  a  gradation  as  to  tlie  sense,  though  it  appears 
as  to  the  words  ;  for  love  does  not  in  order  follow  patience, 
nor  does  it  proceed  from  it.     Therefore  the  passage  is  to 


CHAP.  1.5.  THE  SECOND  EPISTLE  OF  PETER.  373 

be  thus  simjily  explained,  "  Strive  tliat  virtue,  prudence, 
temperance,  and  the  things  which  follow,  may  be  added  to 
your  faith.'" 

I  take  virtue  to  mean  a  life  honest  and  rightl}^  formed  ; 
for  it  is  not  here  iuepyeia,  energy  or  courage,  but  apeTt), 
virtue,  moral  goodness.  Knowledge  is  what  is  necessary  for 
acting  prudently  ;  for  after  having  put  down  a  general 
term,  he  mentions  some  of  the  principal  endowments  of  a 
Christian.  Brotherly-kindness,  ^t\a8(:X(pca,  is  mutual  affec- 
tion among  the  children  of  God.  Love  extends  wider,  be- 
cause it  embraces  all  mankind. 

It  may,  howevei',  be  here  asked.  Whether  Peter,  by 
assigning  to  us  the  work  of  supplying  or  adding  virtue,  thus 
far  extolled  the  strength  and  power  of  free-will  ?  They  who 
seek  to  establish  free-will  in  man,  indeed  concede  to  God 
the  first  place,  that  is,  that  he  begins  to  act  or  work  in  us ; 
but  they  imagine  that  we  at  the  same  time  co-operate,  and 
that  it  is  thus  owing  to  us  that  the  movements  of  God  are 
not  rendered  void  and  inefficacious.  But  the  perpetual 
doctrine  of  Scripture  is  opposed  to  this  delirious  notion  :  for 
it  plainly  testifies,  that  right  feelings  are  formed  in  us  by 
God,  and  are  rendered  by  him  effectual.  It  testifies  also 
tliat  all  our  jirogress  and  perseverance  are  from  God.  Be- 
sides, it  expressly  declares  that  wisdom,  love,  patience,  are 
the  gifts  of  God  and  the  Spirit.  When,  therefore,  the 
Apostle  requires  these  things,  he  by  no  means  assorts  tliat 
they  are  in  our  power,  but  only  shews  what  we  ought  to 
have,  and  what  ought  to  be  done.  And  as  to  the  godly, 
when  conscious  of  their  own  infirmity,  they  find  themselves 


1  Some,  like  Bishop  Warburton,  have  very  ingeniously  attempted  to 
shew  that  there  is  here  a  regular  order  and  gradation ;  but  it  is  not  the 
order  of  cause  and  eflect.  Different  things  are  mentioned,  and  what  is 
added,  has  in  some  M'ay  or  another  a  connexion  with  the  previous  word. 
To  faith  add  virtue  or  moral  conduct ;  that  virtue  may  be  rightly  formed, 
add  knowledge ;  that  knowledge  may  be  gained,  add  tem])erance ;  that 
temperance  may  continue,  add  patience  or  perseverance  ;  that  persever- 
ance may  be  retained,  add  godliness  or  piety,  that  is,  prayer  to  God  ;  that 
godliness  may  not  be  alone,  add  brotherly-kindness :  and  tliat  brotherly 
kindness  may  be  enlarged,  add  love  to  all  mankind.  The  word  added  has 
a  connexion  with  the  immediately  previous  word,  as  the  way,  means,  or 
an  addition. — Ed. 


37-i  COMMENTARIES  ON  CHAP   I.  9. 

deficient  in  their  duty,  nothing  remains  for  them  but  to  flee 
to  God  for  aid  and  lielp.^ 

8.  For  if  these  things  he  in  you.  Then,  he  says,  you  will 
at  length  prove  that  Christ  is  really  known  by  you,  if  ye  be 
endued  with  virtue,  temperance,  and  the  other  endowments. 
For  the  knowledge  of  Christ  is  an  efficacious  thing  and  a 
living  root,  which  brings  fortli  fruit.  For  by  saying  that 
these  things  would  make  them  neither  barren  nor  unfruitful, 
he  shews  that  all  those  glory,  in  vain  and  falsely,  that  they 
have  the  knowledge  of  Christ,  who  boast  of  it  without  love, 
patience,  and  the  like  gifts,  as  Paul  also  says  in  Eph.  iv.  20, 
"  Ye  have  not  so  learned  Christ,  if  so  be  that  ye  have  heard 
him,  and  have  been  taught  by  him,  as  the  trutli  is  in  Jesus, 
that  ye  put  off  the  old  man,"  &c.  For  he  means  that  those 
who  possess  Clirlst  without  newness  of  life,  have  never  been 
rightly  taught  his  doctrine. 

But  he  would  not  liave  the  faithful  to  be  only  taught 
patience,  godliness,  temperance,  love ;  but  he  requires  a 
continual  progress  to  be  made  as  to  these  endowments,  and 
that  justly,  for  we  are  as  yet  far  off  from  the  goal.  We  ought, 
therefore,  always  to  make  advances,  so  that  God's  gifts  may 
continually  increase  in  us. 

9.  But  he  that  lacketh  these  things.  He  now  expresses  more 
clearly  that  they  who  profess  a  naked  faith  are  wliolly  with- 
out any  true  knowledge.  He  then  says  that  they  go  astray 
like  tlie  blind  in  darkness,  because  they  do  not  see  the  right 
way  wliich  is  shewn  to  us  by  the  light  of  tlie  gospel.^    This 

1  The  question  of  free-nill  does  not  properly  belong  to  this  passage;  for 
the  Apostle  writes,  not  to  those  in  their  natural  state,  but  to  those  whom 
he  considered  to  be  new  creatures.  The  question  of  free-will  oi^ght  to  be 
confined  to  conversion,  and  not  extended  to  the  state  of  those  who  have 
been  converted.  The  tenth  Article  of  the  Church  of  England  nearly 
meets  the  question,  yet  not  wholly  :  it  ascribes  the  will  to  turn  most  dis- 
tinctly to  God,  and  says  that  man  cannot  turn  himself;  but  it  does  not 
expressly  say  whether  man  can  resist  the  good-will  given  him,  which  is  the 
very  gist  of  the  question.  But  it  siiys  further,  that  the  grace  of  God  by 
C'lirist  "  worketh  with  us  when  v,'e  have  that  good-will,"  which  seems  cer- 
tainly to  imply,  that  the  good- will  first  given  is  made  thereby  effectual. 
If  there  be,  then,  a  co-operation,  (as  no  doubt  there  is,)  it  is  the  co-opera- 
tion, according  to  this  Article,  of  the  good-v.ill  fa-st  given,  and  not  of  any 
thing  hi  nian  by  nature. — Ed. 

'  "  lie  is  blin-l,  (manii  palpans)  stroking  with  the  hand,"  is  Calvin's; 


CHAP.  I.  .9.  THE  SECOND  EPISTLE  OF  PETER.  37S 

he  also  confirms  by  adding  this  reason,  because  such  have 
forgotten  that  through  the  benefit  of  Christ  they  had  been 
cleansed  from  sin,  and  yet  this  is  the  beginning  of  our  Chris- 
tianity. It  then  follows,  that  those  who  do  not  strive  for  a 
pure  and  holy  life,  do  not  understand  even  tlie  first  rudiments 
of  ftiith. 

But  Peter  takes  this  for  granted,  that  they  who  were  still 
rolling  in  the  filth  of  the  flesh  had  forgotten  their  own  pur- 
gation. For  the  blood  of  Christ  has  not  become  a  washing 
bath  to  us,  that  it  may  be  fouled  by  our  filth.  lie,  therefore, 
calls  them  old  sins,  by  which  he  means,  that  our  life  ought 
to  be  otherwise  formed,  because  we  have  been  cleansed  from 
our  sins  ;  not  that  any  one  can  be  pure  from  every  sin  while 
he  lives  in  this  world,  or  that  the  cleansing  we  obtain  through 
Christ  consists  of  pardon  only,  but  that  we  ought  to  differ 
from  the  unbelieving,  as  God  has  separated  us  for  himself. 
Though,  then,  we  daily  sin,  and  God  daily  forgives  us,  and 
the  blood  of  Christ  cleanses  us  from  our  sins,  yet  sin  ought 
not  to  rule  in  us,  but  the  sanctification  of  the  Spirit  ought 
to  prevail  in  us;  for  so  Paul  teaches  us  in  1  Cor.  vi.  11, 
"  And  such  were  some  of  you  ;  but  ye  are  washed,"  &c. 

10.  Wherefore  the  rather,  breth-  10.  Quamobrem  magis,  fratres, 
ren,  give  diligence  to  make  your  studete  fii-niani  vestrani  vocationem 
calling  and  election  sure:  for  if  je  et  elect ioneni  facere:  ha?c  enini  si 
do  these  things,  ye  shall  never  fsill:  feceritis,  non  cadetis  unquani : 

11.  For  so  an  entrance  shall  be  11.  Sic  enim  abunde  .subniinistra- 
ministered  unto  you  abundantly  into  bitur  vobis  ingressus  in  regnum 
the  everlastino"  kingdom  of  our  Lord  reternum  Domini  nostri  et  Servatoris 
and  Saviour  Jesus  Christ.  Jesu  Christi. 

12.  Wherefore  I  will  not  be  negli-  12.  Itaque  non  negligam  semper 
gent  to  put  you  always  in  remem-  de  iis  commonefacere,  etianisi  no- 
brance  of  these  things,  though  ye  veritis,  et  confirmati  sitis  in  prrcsenti 
know  t/tcni,  and  be  established  in  the  veritate. 

present  truth. 

13.  Yea,  I  think  it  meet,  as  long  13.  Justum  autem  arbilror,  quan- 
as  I  am  in  this  tabernacle,  to  stir  diu  smn  in  hoc  tabernaculo,  excitare 
you  up,  by  putting  you  in  remem-  vos  admonitione ; 

brance ; 

14.  Knowing  that  shortly  I  must  14.  Quum  sciam  brevi  me  depo- 
put  off  this  my  tabernacle,  even  as  siturum  hoc  tabernaculum,  queniad- 
our  Lord  Jesus  Christ  hath  shewed  niodum  ot  Dominus  Jesus  manilest- 
me.  avit  mihi. 

the  Vulgate  is  mavu  tcntans,  "feeling  with  the  hand:"  but  the  original 
word  means,  "  closing  the  eyes,"  according  to  the  Greek  grammarians, 
Hesychius  and  Suidas  :  '•  He  is  blind,  closing  his  eyes." — Ed. 


876  COMMENTARIES  ON  CHAP.  I.  10. 

15.  Moreover,   I   -will   eiuleavour         15.  Dabo  auteni  opcram,  ut  ctiam 

that  ye  may  be  able  after  my  de-  semper  post  meum  discessum  possi- 

cease  to  have  these  things  always  in  tis  horum  habere  memoriam. 
remembrance. 

10.  Wherefore  the  rather,  brethren,  give  diligence.  He 
draws  tliis  conclusion,  that  it  is  one  proof  that  we  have  been 
really  elected,  and  not  in  vain  called  by  the  Lord,  if  a  good 
conscience  and  integrity  of  life  correspond  with  our  profes- 
sion of  faith.  And  he  infers,  that  there  ought  to  be  more 
labour  and  diligence,  because  he  had  said  before,  that  faith 
ought  not  to  be  barren. 

Some  copies  have,  "  by  good  works ;"  but  these  words 
make  no  change  in  the  sense,  for  they  are  to  be  understood 
though  not  expressed.^ 

He  mentions  calling  first,  though  the  last  in  order.  The 
reason  is,  because  election  is  of  greater  weight  or  import- 
ance ;  and  it  is  a  right  arrangement  of  a  sentence  to  subjoin 
what  preponderates.  The  meaning  then  is,  labour  that  you 
may  have  it  really  proved  that  you  have  not  been  called  nor 
elected  in  vain.  At  the  same  time  he  speaks  here  of  calling 
as  the  effect  and  evidence  of  election.  If  any  one  prefers  to 
regard  the  two  words  as  meaning  the  same  thing,  I  do  not 
object ;  for  the  Scripture  sometimes  merges  the  difference 
which  exists  between  two  terms.  I  have,  however,  stated 
what  seems  to  me  more  probable.^ 

Now  a  question  arises.  Whether  the  stability  of  our  calling 
and  election  depends  on  good  works,  for  if  it  be  so,  it  follows 
that  it  depends  on  us.  But  the  whole  Scripture  teaches  us, 
first,  that  God's  election  is  founded  on  his  eternal  purpose  ; 
and  secondly,  that  calling  begins  and  is  completed  through 
his  gratuitous  goodness.  The  Sophists,  in  order  to  transfer 
what  is  peculiar  to  God's  grace,  to  ourselves,  usually  pervert 
this  evidence.     But  their  evasions  may  be  easily  refuted. 

^  There  is  no  sufficient  authority  for  introducing  them.  Besides,  there  is 
no  need  of  tliem,  for  the  word  ■raui-a,  "these  things,"  has  been  often  pre- 
viously repeated,  and  refers  to  the  things  mentioned  in  ver.  5,  G,  and  7. — Ed. 

'  The  order  is  such  as  we  often  meet  with,  the  visible  effect  first,  and 
then  the  cause,  as  in  Horn.  x.  9  ;  confession,  the  ostensible  act,  is  men- 
tioned first,  and  then  faith,  which  precedes  it.  So  here,  calling,  the  effect 
jn-oduecd,  is  first  mentioned,  and  then  election,  the  cause  of  it;  as  though 
lie  had  said,  '-Make  your  calling,  which  has  proceeded  from  your  election, 
s,\xxc."—Ed. 


CHAP.  I.  10.  THE  SECOND  EPISTLE  OF  PETER.  377 

For  if  any  one  thinks  that  calling  is  rendered  sure  by  men, 
there  is  nothing  absurd  in  that ;  we  may,  liowevcr,  go  still 
farther,  that  every  one  confirms  his  calling  by  leading  a  holy 
and  pious  life.  But  it  is  very  foolish  to  infer  from  this  what 
the  Sophists  contend  for ;  for  this  is  a  proof  not  taken  from 
the  cause,  but  on  the  contrary  from  the  sign  or  the  eifect. 
Moreover,  this  does  not  prevent  election  from  being  gratui- 
tous, nor  does  it  shew  that  it  is  in  our  own  hand  or  power 
to  confirm  election.  For  the  matter  stands  thus, — God  eifec- 
tually  calls  wliom  he  has  preordained  to  life  in  his  secret 
counsel  before  the  foundation  of  the  world  ;  and  he  also  car- 
ries on  the  perpetual  course  of  calling  througli  grace  alone. 
But  as  he  has  chosen  us,  and  calls  us  for  this  end,  that  we 
may  be  pure  and  spotless  in  his  presence  ;  purity  of  life  is 
not  improperh"  called  the  evidence  and  proof  of  election,  by 
which  the  faithful  may  not  only  testify  to  otliers  that  they 
are  the  children  of  God,  but  also  confirm  themselves  in  this 
confidence,  in  such  a  manner,  however,  that  they  fix  their 
solid  foundation  on  something  else. 

At  the  same  time,  this  certainty,  mentioned  by  Peter, 
ought,  I  think,  to  be  referred  to  the  conscience,  as  though 
the  faithful  acknowledged  themselves  before  God  to  be 
chosen  and  called.  But  I  take  it  simply  of  the  fact  itself, 
that  calling  ajjpears  as  confirmed  by  this  very  lioliness  of 
life.  It  may,  indeed,  be  rendered,  Labour  that  your  calling 
may  become  certain  ;  for  the  verb  TrotelaOai,  is  transitive  or 
intransitive.  Still,  however  you  may  render  it,  the  meaning- 
is  nearly  the  same. 

The  import  of  what  is  said  is,  that  tlie  cliildren  of  God  are 
distinguished  from  the  reprobate  by  this  mark,  that  they 
live  a  godly  and  a  holy  life,  because  this  is  the  design  and 
end  of  election.  Hence  it  is  evident  how  wickedly  some  vile 
unprincipled  men  prattle,  wlien  they  seek  to  make  gratui- 
tous election  an  excuse  for  all  licentiousness  ;  as  though, 
forsooth  !  we  may  sin  with  impunity,  because  we  have  been 
predestinated  to  righteousness  and  holiness  ! 

For  if  ye  do  these  things.  Peter  seems  again  to  ascribe 
to  the  merits  of  works,  that  God  furthers  our  salvation,  and 
also  that  we  continually  persevere  in  his  grace.     But  the 


378  COMMENTARIES  ON  CHAP.  I.  12. 

explanation  is  obvious  ;  for  his  purpose  was  only  to  shew 
that  hypocrites  liave  in  them  nothing  real  or  solid,  and  that, 
on  the  contrary,  they  who  prove  their  calling  sure  by  good 
works,  are  free  from  the  danger  of  falling,  because  sure  and 
sufficient  is  the  grace  of  God  by  which  they  are  supported. 
Thus  the  certainty  of  our  salvation  by  no  means  depends  on 
us,  as  doubtless  the  cause  of  it  is  beyond  our  limits.  But 
with  regard  to  those  who  feel  in  themselves  the  efficacious 
working  of  the  Spirit,  Peter  bids  them  to  take  courage  as 
to  the  future,  because  the  Lord  has  laid  in  them  the  solid 
foundation  of  a  true  and  sure  calling. 

He  explains  the  way  or  means  of  persevering,  when  he 
says,  an  entrance  shall  he  ministered  to  you.  The  import  of 
the  words  is  this  :  "  God,  by  ever  supplying  you  abundantly 
with  new  graces,  will  lead  you  to  his  own  kingdom."  And 
this  was  added,  that  we  may  know,  that  though  we  have 
already  passed  from  death  into  life,  yet  it  is  a  passage  of 
hope  ;  and  as  to  the  fruition  of  life,  there  remains  for  us  yet 
a  long  journey.  In  the  meantime  we  are  not  destitute  of 
necessary  helps.  Hence  Peter  obviates  a  doubt  by  these 
words,  "  The  Lord  will  abundantly  supply  your  need,  until 
you  shall  enter  into  his  eternal  kingdom.''  He  calls  it  the 
kingdom  of  Christ,  because  we  cannot  ascend  to  heaven  ex- 
cept under  his  banner  and  guidance. 

12.  Wherefore  I  will  not  he  negligent.  As  we  seem  to  dis- 
trust either  the  memor}''  or  the  attention  of  those  whom  wq 
often  remind  of  the  same  thing,  the  Apostle  makes  this 
modest  excuse,  that  he  ceased  not  to  press  on  the  attention 
of  the  faithful  what  was  well  known  and  fixed  in  their 
minds,  because  its  importance  and  greatness  required  this. 
"  Ye  do,  indeed,''  he  says,  "  fully  understand  what  the  truth 
of  the  gospel  is,  nor  have  I  to  confirm  as  it  were  the  waver- 
ing, but  in  a  matter  so  great,  admonitions  are  never  super- 
fluous ;  and,  therefore,  they  ought  never  to  be  deemed 
vexatious."  Paul  also  employs  a  similar  excuse  in  Rom. 
XV.  14,  "I  am  persuaded  of  you,  brethren,"  he  says,  "  that 
ye  are  full  of  knowledge,  so  as  to  be  able  to  admonish  one 
another:  but  I  have  more  confidently  written  to  you,  as 
putting  you  in  mind." 


CHAP.  I.  VS.  THE  SECOND  EPISTLE  OF  PETER.  379 

He  calls  that  the  i^resent  truths  into  the  possession  of 
wliich  they  had  already  entered  by  a  sure  faith.  lie,  then, 
commends  their  faith,  in  order  that  they  mig-ht  remain  fixed 
in  it  more  firmly. 

13.  Yea,  1  think  it  meet,  or  right.  He  expresses  more 
clearly  how  useful  and  how  necessary  is  admonition,  because 
it  is  needful  to  arouse  the  faithful,  for  otherwise  torpor  will 
creep  in  from  the  flesh.  Though,  then,  they  might  not  have 
wanted  teaching-,  yet  he  says  that  the  goads  of  admonitions 
were  useful,  lest  security  and  indulgence  (as  it  is  usually  the 
case)  should  weaken  what  they  had  learned,  and  at  length 
extinguish  it. 

He  adds  another  cause  why  he  was  so  intent  on  writing 
to  them,  because  he  knew  that  a  short  time  remained  for 
him.  "I  must  diligently  employ  my  time,"  he  says  ;  "for 
the  Lord  has  made  known  to  me  that  my  life  in  this  world 
will  not  be  long." 

We  hence  learn,  that  admonitions  ought  to  be  so  given, 
that  the  people  whom  we  wish  to  benefit  may  not  think  that 
wrong  is  done  to  them,  and  also  that  offences  ought  to  be  so 
avoided,  that  yet  the  truth  may  have  a  free  course,  and  ex- 
hortations may  not  be  discontinued.  Now,  this  moderation 
is  to  be  observed  towards  those  to  whom  a  sharjJ  rej)roof 
would  not  be  suitable,  but  who  ought  on  the  contrar}^  to  be 
kindly  heljjed,  since  they  are  inclined  of  themselves  to  do 
their  duty.  We  are  also  taught  by  the  example  of  Peter, 
that  the  shorter  term  of  life  remains  to  us,  the  more  diligent 
ought  we  to  be  in  executing  our  office.  It  is  not  commonly 
given  to  us  to  foresee  our  end  ;  but  they  who  are  advanced 
in  years,  or  weakened  by  illness,  being  reminded  by  such 
indications  of  the  shortness  of  their  life,  ought  to  be  more 
sedulous  and  diligent,  so  that  they  may  in  due  time  perform 
what  the  Lord  has  given  them  to  do  ;  nay,  those  who  are 
the  strongest  and  in  the  flower  of  their  age,  as  they  do  not 
render  to  God  so  constant  a  service  as  it  behoves  them  to  do, 
ought  to  quicken  themselves  to  the  same  care  and  diligence 
by  the  recollection  of  approaching  death  ;  lest  the  occasion 
of  doing  good  may  pass  away,  while  they  attend  negligently 
and  slothfully  to  their  Avork. 


380  COMMENTARIES  ON  CHAP.  I.  14. 

At  the  same  time,  I  doubt  not  but  that  it  was  Peter's  ob- 
ject to  gain  more  authority  and  weight  to  his  teaching,  Avhen 
he  said  that  ]ie  would  endeavour  to  make  them  to  remember 
these  tilings  after  his  death,  which  was  then  nigh  at  hand. 
For  when  any  one,  shortly  before  lie  quits  this  life,  addresses 
us,  his  words  have  in  a  manner  the  force  and  power  of  a 
testament  or  will,  and  are  usually  received  by  us  with  greater 
reverence. 

14.  /  must  jjut  off  this  my  tahernade.  Literally  the  words 
are,  "  Short  is  the  putting  away  of  this  tabernacle."  By  this 
mode  of  speaking,  and  afterwards  by  the  word  "  departing," 
ho  designates  death,  which  it  behoves  us  to  notice  ;  for  we 
are  here  taught  how  much  death  differs  from  perdition. 
Besides,  too  much  dread  of  death  terrifies  us,  because  we  do 
not  sufficiently  consider  how  fading  and  evanescent  this  life 
is,  and  do  not  reflect  on  the  perpetuity  of  future  life.  But 
what  does  Peter  say  ?  He  declares  that  death  is  departing 
from  this  world,  that  we  may  remove  elsewhere,  even  to  the 
Lord.  It  ought  not,  then,  to  be  dreadful  to  us,  as  though 
we  were  to  perish  when  we  die.  He  declares  that  it  is  the 
putting  away  of  a  tabernacle,  by  which  we  are  covered  only 
for  a  short  time.  There  is,  then,  no  reason  why  we  should 
regret  to  be  removed  from  it. 

But  there  is  to  be  understood  an  implied  contrast  between 
a  fading  tabernacle  and  a  perpetual  habitation,  which  Paul 
explains  in  2  Cor.  v.  1.^ 

"When  he  says  that  it  had  been  revealed  to  him  by  Christ, 
he  refers  not  to  the  kind  of  death,  but  to  the  time.  But  if 
he  received  the  oracle  at  Babylon  respecting  his  death  being 
near,  how  was  he  crucified  at  Rome  ?  It  certainly  appears 
that  he  died  very  far  from  Italy,  except  he  flew  in  a  moment 
over  seas  and  lands "     But  the  Papists,  in  order  to  claim  for 

'  Paul,  at  the  beginning  of  this  chapter,  compares  onr  state  in  this  world 
in  a  fading  body  with  onr  state  al)ove  after  the  resurrection  in  a  glorified 
body,  and  takes  no  account  of  tiie  intervening  time  between  death  and  the 
resurrection.  By  keeping  this  in  view,  the  whole  passage,  otherwise  ob- 
scure, will  appear  quite  clear.  He  speaks  of  being  unclothed  and  clothed, 
that  is,  of  being  divested  of  one  body,  and  of  putting  on  another  ;  and  con- 
sistently with  this  view  he  speaks  of  not  being  found  naked,  that  is,  Avith- 
out  a  body  as  a  covering. — Ed. 

■  It  has  been  disputed,  whether  he  refers  here  to  what  is  recorded  in 


CHAP.  I.  16.  THE  SECOND  EPISTLE  OF  PETER.  381 

themselves  tlie  body  of  Peter,  make  themselves  Babylonians, 
and  say  that  Rome  is  called  Babylon  by  Peter :  this  shall 
be  refuted  in  its  proper  place.  What  he  says  of  remember- 
ing' these  things  after  his  death,  was  intended  to  shew,  that 
posterity  ought  to  learn  from  him  when  dead.  For  the 
apostles  had  not  regard  only  for  their  own  age,  but  purposed 
to  do  us  good  also.  Though,  then,  they  are  dead,  their  doc- 
trine lives  and  prevails  :  and  it  is  our  duty  to  profit  by  their 
writings,  as  though  they  were  manifestly  present  with  us. 

1().   Fur    we   have   not   followed         10.   Neque  enim  fabiilas  siibtili- 

cunningly-devised  tables,  when  we  ter  excogitatas  (ye/,  arteconipositas) 

made  known  nnto  you   the  power  sequnti,  notani   vobis  fechuns   l)o- 

and  coming  of  our  Lord  Jesus  Christ,  mini  nostri  Jesu  Christi  potentiam 

but  were  eye-witnesses  of  his  ma-  et  adventum ;  sed  spectatores  facti 

jesty.  ejus  magnificentise. 

17.  For  he  received  from  God  17.  Accepit  enim  a  Deo  Patre 
the  Father  honour  and  glory,  when  honorem  et  gloriam,  allata  illi  a 
tliere  came  such  a  voice  to  him  from  magnitica  gloria  hujusmodi  voce,  Hie 
the  excellent  glory,  This  is  my  be-  est  Filius  mens  dilectus,  in  quo  mihi 
loved   Son,   in    whom   I   am    well  complacui. 

pleased. 

18.  And  this  voice  which  came  17.  Et  hanc  vocem  nos  audivi- 
from  heaven  we  heard,  when  we  mus,  dum  essemus  in  monte  sancto 
were  with  him  in  the  holy  mount.  cum  illo. 

16.  For  we  have  not  followed  cunningly-devised  fables.  It 
p'ivcs  us  much  courage,  when  we  know  that  we  labour  in  a 
matter  that  is  certain.  Lest,  then,  the  faithful  should  think 
that  in  these  labours  they  were  beating  the  air,  he  now 
conies  to  set  forth  the  certainty  of  the  gospel  ;  and  he  denies 
that  anything  had  been  delivered  by  him  but  what  was  alto- 
gether true  and  indubitable  :  and  they  were  encouraged  to 
persevere,  when  they  were  sure  of  the  prosperous  issue  of 
their  calling. 

In  the  first  place,  Peter  indeed  asserts  that  he  had  been 
an  eye-witness  ;  for  he  had  himself  seen  with  his  own  eyes 
the  glory  of  Christ,  of  which  he  speaks.  This  knowledge  he 
sets  in  opposition  to  crafty  fables,  such  as  cunning  men  are 
wont  to  fabricate  to  ensnare  simple  minds.  The  old  inter- 
preter   renders    the    word    "  feigned,"    {fictas  ;)    Erasmus, 

John  xxi.  18,  19,  or  to  a  new  revelation.  The  latter  was  the  opinion  of 
some  of  the  ancient  fathers  ;  and  not  without  reason,  for  in  John  the 
manner  of  his  death  is  what  is  mentioned,  but  here  the  near  approach  of 
it, — two  things  wholly  distinct.— A'c/. 


SS2  COMMENTARIES  ON  CHAr.  I.  1 6. 

"  formed  by  art."  It  seems  to  me  that  what  is  subtle  to 
deceive  is  meant :  for  the  Greek  word  here  used,  aocfyi^eadai, 
sometimes  means  this.  And  we  know  how  much  hxbour 
men  bestow  on  frivolous  refinements,  and  only  that  they  may 
have  some  amusement.  Therefore  no  less  seriously  ought 
our  minds  to  be  applied  to  know  the  truth  which  is  not  falla- 
cious, and  the  doctrine  which  is  not  nugatory,  and  which 
discovers  to  us  the  glory  of  the  Son  of  God  and  our  own 
salvation.^ 

The  poiver  and  the  coming.  No  doubt  he  meant  in  these 
words  to  include  the  substance  of  the  gospel,  as  it  certainly 
contains  nothing  except  Christ,  in  whom  are  hid  all  the 
treasures  of  wisdom.  But  he  distinctly  mentions  two  things, 
— that  Christ  had  been  manifested  in  the  flesh, — and  also 
that  power  w-as  exhibited  by  him.^  Thus,  then,  we  have  the 
whole  gospel  ;  for  we  know  that  he,  the  long-promised  Ke- 
deemer,  came  from  heaven,  put  on  our  flesh,  lived  in  the 
world,  died  and  rose  again  ;  and,  in  the  second  place,  we 
perceive  the  end  and  fruit  of  all  these  things,  that  is,  that 
he  might  be  God  wdth  us,  that  he  might  exhibit  in  himself 
a  sure  pledge  of  our  adoption,  that  he  might  cleanse  us  from 
the  defilements  of  the  flesh  by  the  grace  of  his  Spirit,  and 
consecrate  us  tem.ples  to  God,  that  he  might  deliver  us  from 
hell,  and  raise  us  up  to  heaven,  that  he  might  by  the  sacri- 
fice of  his  death  make  an  atonement  for  the  sins  of  the  world, 
that  he  might  reconcile  us  to  the  Father,  that  he  might  be- 
come to  us  the  author  of  righteousness  and  of  life.  He  who 
knows  and  understands  these  things,  is  fully  acquainted  with 
the  gospel. 

Were  eye-ivitnesses,  or  beholders.^  We  hence  conclude, 
that  they  by  no  means  serve  Christ,  nor  are  like  the  apostles, 

'  Tlie  verb  a-o^l'^u,  once  used  by  Paul  in  2  Tim.  iii.  15,  means  "  to  make 
•wise,"  and  in  this  sense  it  is  used  in  the  Sej?t. ;  and  it  may  properly  have 
a  similar  meaning  here,  '"myths  (or,  fables)  made  wise,"  or  made  to  ap- 
pear wise, — a  trade  still  carried  on  in  the  world.  The  idea  of  craft  and 
subtlety  is  what  is  given  to  it  in  the  classics.— LW. 

2  We  have  the  same  order  as  in  several  previous  instances;  "power" 
first,  then  "  coming."     It  is  the  peculiar  style  of  Scripture. — Ed. 

'  Spectatores,  i'TOTrai,  lookers  on,  inspectors,  surveyors  :  it  betokens 
those  who  not  only  see  or  behold  a  thing,  but  who  attentively  look  on. 
It  is  more  emphatical  than  uhroT-ai,  "  eye-witnesses." — Ed. 


CHAP.  I.  17.  THE  SECOND  EPISTLE  OF  PETER.  383 

who  prGsumptuoLisly  mount  the  pulpit  to  prattle  of  specula- 
tions unknown  to  themselves  ;  for  he  alone  is  the  lawful 
minister  of  Christ,  who  knows  the  truth  of  the  doctrine 
which  he  delivers  :  not  that  all  obtain  certainty  in  the  same 
Wciy^  for  what  Peter  says  is  that  lie  liimself  was  present, 
when  Christ  was  declared  by  a  voice  from  heaven  to  be  the 
Son  of  God.  Three  only  were  then  present,  but  they  were 
sufficient  as  witnesses  ;  for  they  had  through  many  miracles 
seen  the  glory  of  Christ,  and  had  a  remarkable  evidence  of 
his  divinity  in  his  resurrection.  But  Ave  now  obtain  cer- 
tainty in  another  way  ;  for  though  Christ  has  not  risen 
before  our  eyes,  yet  we  know  by  whom  his  resurrection  has 
been  handed  down  to  us.  And  added  to  this  is  the  inward 
testimony  of  conscience,  the  sealing  of  the  Spirit,  which  far 
exceeds  all  the  evidence  of  the  senses.  But  let  us  remember 
that  the  gospel  was  not  at  the  beginning  made  up  of  vague 
rumours,  but  that  the  apostles  were  tlie  authentic  preachers 
of  what  they  had  seen. 

17.  For  lie  received  from  God  the  Father.  He  cliose  one 
memorable  example  out  of  many,  even  that  of  Clirist,  when, 
adorned  with  celestial  glory,  he  conspicuously  displayed  his 
divine  majesty  to  his  three  disciples.  And  though  Peter 
does  not  relate  all  the  circumstances,  yet  he  sufficiently  de- 
signates them  when  he  says,  that  a  voice  came  from  the  mag- 
nificent glory.  For  the  meaning  is,  that  nothing  earthly 
was  seen  there,  but  that  a  celestial  majesty  shone  on  every 
side.  "We  may  hence  conclude  what  those  displays  of  great- 
ness were  wliicli  the  evangelists  relate.  And  it  was  neces- 
sarily thus  done,  in  order  that  the  authority  of  that  voice 
which  came  might  be  more  awful  and  solemn,  as  we  see  that 
it  was  done  all  at  once  by  the  Lord.  For  when  he  spoke  to 
the  fathers,  he  did  not  only  cause  his  words  to  sound  in  the 
air,  but  by  adding  some  symbols  or  tokens  of  his  presence, 
he  proved  the  oracles  to  be  his. 

This  is  my  beloved  Son.  Peter  then  mentions  this  voice, 
as  though  it  was  sufficient  alone  as  a  full  evidence  for  the 
gospel,  and  justly  so.  For  when  Christ  is  acknowledged  by 
us  to  be  him  whom  the  Father  has  sent,  this  is  our  highest 
wisdom.     There  are  two  parts  to  this  sentence.     When  he 


384  COMMENTARIES  ON  CHAP.  I.  19. 

says,  "  This  is,"  the  expression  is  very  cmphatical,  intimat- 
ing, that  he  was  the  Messiah  who  had  been  so  often  pro- 
mised. Whatever,  then,  is  found  in  the  Law  and  the  Pro- 
phets respecting  the  Messiah,  is  declared  here,  by  the 
Father,  to  belong  to  him  whom  he  so  highly  commended. 
In  the  other  part  of  the  sentence,  he  announces  Christ  as  his 
own  Son,  in  whom  his  whole  love  dwells  and  centres.  It 
hence  follows  that  we  are  not  otherwise  loved  than  in  him, 
nor  ought  the  love  of  God  to  be  sought  anywhere  else.  It 
is  sufficient  for  me  now  only  to  touch  on  these  things  by  the 
way. 

18.  In  the  holy  mount.  He  calls  it  the  holy  mount,  for  the 
same  reason  that  the  ground  was  called  holy  where  God  ap- 
peared to  Moses.  For  wherever  the  Lord  comes,  as  he  is 
the  fountain  of  all  holiness,  he  makes  holy  all  things  by 
tlie  odour  of  his  presence.  And  by  this  mode  of  speaking 
we  are  taught,  not  only  to  receive  God  reverently  wherever 
he  shews  himself,  but  also  to  prepare  ourselves  for  holiness, 
as  soon  as  he  comes  nigh  us,  as  it  was  commanded  the  people 
■when  the  law  was  proclaimed  on  Mount  Sinai.  And  it  is 
a  general  truth,  "  Be  ye  holy,  for  I  am  holy,  who  dwell  in 
the  midst  of  you."  (Lev.  xi.  41;  xix.  2.) 

19.  We  have  also  a  more  sure  19  Et  habemus  firmiorem  pro- 
Avord  of  prophecy ;  whereunto  ye  phctieum  sermoneni,  cui  bene  faci- 
do  well  that  ye  take  heed,  as  unto  a  tis  attendentes,  tanquam  lucernse 
light  that  shineth  in  a  dark  place,  apparent!  in  caliginoso  loco,  donee 
until  the  day  dawn,  and  the  day-  illuceat  dies,  et  lucifer  oriatur  in 
star  arise  in  your  hearts  ;  cordibus  vestris  ; 

20.  Knowing  this  iirst,  that  no  20.  Hoc  primum  cognito,  quod 
prophecy  of  the  scripture  is  of  any  omnis  prophetia  scrij  turse  i  rivt;t?e 
private  interpretation.  {vel,  proprii  niotus)  interpretationis 

non  est : 

21.  For  the  prophecy  came  not  21.  Neque  enim  voluntate  homi- 
in  old  time  by  the  will  of  man  ;  but  nis  allata  est  quondam  prophetia  ; 
holy  men  of  God  spake  as  they  were  sed  a  Spiritu  Sancto  impulsi,  loquuti 
moved  by  the  Holy  Ghost.  sunt  sancti  Dei  homines. 

19.  We  have  also.  He  now  shews  that  the  truth  of  the 
gospel  is  founded  on  the  oracles  of  the  prophets,  lest  they 
who  embraced  it  should  hesitate  to  devote  themselves  wholly 
to  Christ :  for  they  who  waver  cannot  be  otherwise  tlian  re- 
miss in  their  minds.  But  when  he  says,  "  We  have,"  he 
refers  to  himself  and  other  teachers,  as  well  as  to  their  dis- 


CHAP.  T.  10.  THE  SECOND  EPISTLE  OF  PETER.  385 

ciples.  The  apostles  Lad  tlie  prophets  as  tlie  pati'ons  of  their 
doctrine  ;  tlie  faithful  also  sought  from  them  a  confirmation 
of  the  gospel.  I  am  the  more  disposed  to  take  this  view, 
because  he  speaks  of  the  whole  Church,  and  makes  himself 
one  among  others.  At  the  same  time,  he  refers  more  espe- 
cially to  the  Jews,  who  were  well  acquainted  with  the  doc- 
trine of  the  prophets.  And  hence,  as  I  think,  he  calls  their 
word  moi'e  sure  or  firmer. 

For  they  who  take  the  comparative  for  a  positive,  that  is, 
"  more  sure,"  for  "  sure,"  do  not  sufficiently  consider  the 
whole  context.  The  sense  also  is  a  forced  one,  when  it  is 
said  to  be  "  more  sure,"  because  God  really  completed  wliat 
he  had  promised  concerning  his  Son.  For  the  truth  of  the 
gospel  is  here  simply  proved  by  a  twofold  testimony, — that 
Christ  had  been  highly  approved  by  the  solemn  declaration 
of  God,  and,  then,  that  all  the  prophecies  of  the  prophets 
confirmed  the  same  thing.  But  it  appears  at  first  sight 
strange,  that  the  word  of  the  prophets  should  be  said  to  be 
more  sure  or  firmer  than  the  voice  which  came  from  the 
holy  mouth  of  God  himself ;  for,  first,  the  authority  of  God's 
word  is  the  same  from  the  beginning  ;  and,  secondly,  it  was 
more  confirmed  than  previously  by  the  coming  of  Christ. 
But  the  solution  of  this  knot  is  not  difficult  :  for  here  the 
Apostle  had  a  regard  to  his  own  nation,  who  were  acquainted 
with  the  prophets,  and  their  doctrine  was  received  without 
any  dispute.  As,  then,  it  was  not  doubted  by  the  Jews  but 
that  all  the  things  which  the  prophets  had  taught,  came  from 
the  Lord,  it  is  no  wonder  that  Peter  said  that  their  word 
was  more  sure.  Antiquity  also  gains  some  reverence.  There 
are,  besides,  some  other  circumstances  which  ought  to  be 
noticed  ;  particularly,  that  no  suspicion  could  be  entertained 
as  to  those  prophecies  in  which  the  kingdom  of  Christ  had 
so  long  before  been  predicted. 

The  question,  then,  is  not  here,  whether  the  prophets  de- 
serve more  credit  than  the  gospel  ;  but  Peter  regarded  only 
this,  to  shew  how  much  deference  the  Jews  paid  to  those 
who  counted  the  prophets  as  God's  faithful  ministers,  and 
had  been  brought  up  from  childhood  in  their  school. 

•  Much  has  been  Avritteu  on  tliis  subject ;  and  the  difficulty  has  arisen 

2  B 


386  COMMENTARIES  ON  CHAP.  T.  19. 

Whereunto  ye  do  luell.  This  passage  is,  indeed,  attended 
Avith  some  more  difficulty  ;  for  it  may  be  asked,  what  is  the 
day  whicli  Peter  mentions  ?  To  some  it  seems  to  be  the  clear 
knowledge  of  Clirist,  when  men  fully  acquiesce  in  the  gospel ; 
and  the  darkness  they  explain  as  existing,  when  they,  as 
yet,  hesitate  in  suspense,  and  the  doctrine  of  the  gospel  is 
not  received  as  indubitable ;  as  though  Peter  praised  those 
Jews  who  were  searching  for  Christ  in  the  Law  and  the  Pro- 
phets, and  were  advancing,  as  by  this  preceding  light  towards 
Christ,  the  Sun  of  righteousness,  as  they  were  praised  by 
Luke,  who,  having  heard  Paul  preaching,  searched  the 
Scripture  to  know  wdiether  what  he  said  was  true.  (Acts 
xvii.  1 1.) 

But  in  this  view  there  is,  first,  an  inconsistency,  because 
it  thus  seems  that  the  use  of  the  prophecies  is  confined  to  a 
short  time,  as  though  they  would  be  suj'terfluous  when  the 
gospel-light  is  seen.  Were  one  to  object  and  say,  that  this 
does  not  necessarily  follow,  because  until  does  not  always 
denote  the  end.  To  this  I  say,  that  in  commands  it  cannot 
be  otherwise  taken  :  "  Walk  until  you  finish  your  course  ;" 
"  Fight  until  you  conquer."  In  such  expressions  we  doubt- 
less see  that  a  certain  time  is  specified.l  But  were  I  to 
concede  this  point,  that  the  reading  of  the  prophets  is  not 
thus  wholly  cast  aside  ;  yet  every  one  must  see  how  frigid  is 
this  commendation,  that  the  prophets  are  useful  until  Christ 

from  a  wrong  construction  of  the  passage,  whicli  is  literally  as  follows  : — 
"  And  we  have  more  firm  the  prophetic  word,"  K«/  ix,'>f^'-^  (sifiaion^ov  rov  cr^a- 
(fririxoy  koyov,  that  is,  wc  have  rendered  more  firm  the  prophetic  word. 
This  is  confirmed  by  what  foUo'.vs ;  for  the  prophetic  word  is  compared 
to  "  a  light  shining  in  a  dark  place,"  and,  therefore,  not  clear  nor  firm 
until  it  be  fulfilled;  but  they  were  doing  well  to  attend  to  this  light  until 
the  full  Hght  of  the  gospel  shone  in  their  hearts.  As  Scott  maintains,  the 
reference  here  is  clearly  to  the  experience  of  Christians,  to  their  real  know- 
ledge of  divine  truths  ;  for  it  was  to  be  in  their  hearts,  and  not  before  their 
eyes. 

A  great  deal  of  learning  has  been  spent  to  no  purpose  on  this  passage. 
It  has  been  by  most  taken  as  granted,  that  "  the  power  and  coming  of 
our  Lord,"  mentioned  in  verse  IGth,  is  his  second  corning,  when  the  whole 
pa.ssage  refers  only  and  expressly  to  his  first  coming.  And  on  this  gratui- 
tous and  even  false  supposition  is  grounded  the  elaborate  exposition  of 
Slicrlock,  Horsley,  and  others. — Ed. 

'  There  is  no  command  here  :  the  Apostle  only  approves  of  what  they 
were  doing,  "  whereunto  ye  do  well  that  ye  take  heed." — Ed. 


CHAP.  I.  19,  THE  SECOND  EPISTLE  OF  PETER.  387 

is  revealed  to  us ;  for  their  teaching  is  necessary  to  us  until 
the  end  of  life.  Secondly,  we  must  bear  in  mind  who  they 
were  whom  Peter  addressed  ;  for  he  was  not  instructing  the 
ignorant  and  novices,  who  were  as  yet  in  the  first  rudiments  ; 
but  even  those  respecting  whom  lie  had  before  testified,  that 
they  had  obtained  the  same  precious  faith,  and  were  confirm- 
ed in  the  present  truth.  Surely  the  gross  darkness  of  igno- 
rance could  not  have  been  ascribed  to  such  people.  I  know 
what  some  allege,  that  all  had  not  made  the  same  progress, 
and  that  here  beginners  who  were  as  yet  seeking  Christ,  are 
admonished. 

But  as  it  is  evident  from  the  context,  that  the  words  were 
addressed  to  the  same  persons,  the  passage  must  necessarily 
be  applied  to  the  faithful  who  had  already  known  Christ, 
and  had  become  partakers  of  the  true  light.  I  therefore  ex- 
tend this  darkness,  mentioned  by  Peter,  to  the  whole  course 
of  life,  and  the  day,  I  consider  will  then  shine  on  us  when  we 
shall  see  face  to  face,  what  we  now  see  through  a  glass  darkly. 
Christ,  the  Sun  of  righteousness,  indeed,  shines  forth  in  the 
gospel ;  but  the  darkness  of  death  will  always,  in  part,  pos- 
sess our  minds,  until  we  shall  be  brought  out  of  the  prison 
of  the  flesh,  and  be  translated  into  heaven.  This,  then,  will 
be  the  brightness  of  day,  when  no  clouds  or  mists  of  igno- 
rance shall  intercept  the  bright  shining  of  the  Sun, 

And  doubtless  we  are  so  far  from  a  perfect  day,  as  our 
faith  is  from  perfection.  It  is,  therefore,  no  wonder  that 
the  state  of  the  present  life  is  called  darkness,  since  we  are 
far  distant  from  that  knowledge  to  which  the  gospel  in- 
vites us.^ 

In  short,  Peter  reminds  us  that  as  long  as  we  sojourn  in 
this  world,  we  have  need  of  the  doctrine  of  the  prophets  as 
a  guiding  light ;  which  being  extinguished,  we  can  do  no- 
thing else  but  wander  in  darkness  ;  for  he  does  not  disjoin 
the  prophecies  from  the  gospel,  when  he  teaches  us  that 

1  The  Apostle  does  not  spoak  of  the  perfect  day,  but  of  the  dawn  of  it, 
and  the  day-star  is  that  which  ushers  in  the  perfect  day.  The  gospel  is 
the  dawn  and  the  day-star,  compared  with  tlie  glimmering  light  of  pro- 
phecy, and  compared  too  with  the  perfect  day  of  the  heavenly  kingdom. 
Prophecy  is  useful  still ;  for  its  fulfilment,  found  in  the  gospel,  greatly 
strengthens  faith. — Ed. 


388  COMMENTARIES  ON  CHAP.  I.  19. 

they  shine  to  shew  us  the  way.  His  object  on]y  was  to 
teach  us  that  the  whole  course  of  our  life  ought  to  be  guided 
by  God's  word  ;  for  otherwise  we  must  be  involved  on  every 
side  in  the  darkness  of  ignorance  ;  and  the  Lord  does  not 
shine  on  us,  except  when  we  take  his  word  as  our  light. 

But  he  does  not  use  the  comparison,  ligJit,  or  lamp,  to  in- 
timate that  the  light  is  small  and  sparing,  but  to  make  these 
two  things  to  correspond, — that  we  arc  without  light,  and 
can  no  more  keep  on  the  right  way  than  those  who  go  astray 
in  a  dark  night ;  and  that  the  Lord  brings  a  remedy  for  this 
evil,  when  he  lights  a  torch  to  guide  us  in  the  midst  of 
darkness. 

What  he  immediately  adds  respecting  the  day-star  does 
not  however  seem  altogether  suitable  to  this  explanation  ; 
for  the  real  knowledge,  to  which  we  are  advancing  through 
life,  cannot  be  called  the  beginning  of  the  day.  To  this  I 
reply,  that  different  parts  of  the  day  are  compared  together, 
but  the  whole  day  in  all  its  parts  is  set  in  opposition  to  that 
darkness,  which  would  wholly  overspread  all  our  faculties, 
were  not  the  Lord  to  come  to  our  help  by  the  light  of  his 
word. 

This  is  a  remarkable  passage :  we  learn  from  it  how  God 
guides  us.  The  Papists  have  ever  and  anon  in  their  mouth, 
that  the  Church  cannot  err.  Though  the  word  is  neglected, 
they  yet  imagine  that  it  is  guided  by  the  Spirit.  But  Peter, 
on  the  contrary,  intimates  that  all  are  immersed  in  darkness 
who  do  not  attend  to  the  light  of  the  word.  Therefore,  ex- 
cept thou  art  resolved  wilfully  to  cast  thyself  into  a  laby- 
rinth, especially  beware  of  departing  even  in  the  least  thing 
from  the  rule  and  direction  of  the  word.  Nay,  the  Church 
cannot  follow  God  as  its  guide,  except  it  observes  what  the 
word  prescribes. 

In  this  passage  Peter  also  condemns  all  the  wisdom  of 
men,  in  order  that  we  may  learn  humbly  to  seek,  otherwise 
than  by  our  own  understanding,  the  true  way  of  knowledge  ; 
for  without  the  word  nothing  is  left  for  men  but  darkness. 

It  further  deserves  to  be  noticed,  that  he  pronounces  on 
the  clearness  of  Scripture  ;  for  what  is  said  would  be  a  false 
eulogy,  were  not  the  Scripture  fit  and  suitable  to  shew  to  us 


CHAP.  I.  20.  THE  SECOND  EPISTLE  OF  PETER.  389 

with  certainty  tlie  right  way.  Whosoever,  then,  will  open 
his  eyes  through  the  obedience  of  faith,  shall  by  experience 
know  that  the  Scripture  has  not  been  in  vain  called  a  light. 
It  is,  indeed,  obscure  to  the  unbelieving  ;  but  they  who  are 
given  up  to  destruction  are  wilfully  blind.  Execrable, 
therefore,  is  the  blasphemy  of  the  Papists,  who  pretend  that 
the  light  of  Scripture  does  nothing  but  dazzle  the  eyes,  in 
order  to  keep  the  simple  from  reading  it.  But  it  is  no 
wonder  that  proud  men,  inflated  with  the  wind  of  false  con- 
fidence, do  not  see  that  light  with  which  the  Lord  favours 
only  little  children  and  the  humble.  With  a  similar  eulogy 
David  commends  the  law  of  God  in  Ps.  xix.  and  cxix. 

20.  Knowing  this  first  Here  Peter  begins  to  shew  how 
our  minds  are  to  be  prepared,  if  we  really  wish  to  make 
progress  in  scriptural  knowledge.  There  may  at  the  same 
time  be  two  interpretations  given,  if  you  read  e7nrfK.vaeoi<i,  as 
some  do,  wdiich  means  occurrence,  impulse  ;  or,  as  I  have 
rendered  it,  interpretation,  e7nXvaeco<i.  But  almost  all  give 
this  meaning,  that  we  ought  not  to  rush  on  headlong  and 
rashly  when  we  read  Scripture,  confiding  in  our  own  under- 
standing. They  think  that  a  confirmation  of  this  follows, 
because  the  Spirit,  who  spoke  by  the  prophets,  is  the  only 
true  interpreter  of  himself 

This  explanation  contains  a  true,  godly,  and  useful  doc- 
trine,— that  then  only  are  the  prophecies  read  profitably, 
when  we  renounce  the  mind  and  feelings  of  the  flesh,  and 
submit  to  the  teaching  of  the  Spirit,  but  that  it  is  an  im- 
pious profanation  of  it,  when  we  arrogantly  rely  on  our  own 
acumen,  deeming  that  suflficient  to  enable  us  to  understand 
it,  though  the  mysteries  contain  things  hidden  to  our  flesh, 
and  sublime  treasures  of  life  far  surpassing  our  capacities. 
And  this  is  what  we  have  said,  that  the  light  which  shines 
in  it,  comes  to  the  humble  alone. 

But  the  Papists  are  doubly  foolish,  when  they  conclude 
from  this  passage,  that  no  interpretation  of  a  private  man 
ought  to  be  deemed  authoritative.  For  they  pervert  what 
Peter  says,  that  they  may  claim  for  their  own  councils  tlie 
chief  right  of  interpreting  Scripture  ;  but  in  this  they  act 
indeed   childishly ;  for  Peter   calls   interpretation  private, 


390  COMMENTARIES  ON  CHAP.  I.  20. 

not  that  of  every  individual,  in  order  to  prohibit  each  one  to 
interpret  ;  but  he  shews  that  whatever  men  bring-  of  their 
own  is  profane.  Were,  then,  the  whole  world  unanimous, 
and  were  the  minds  of  all  men  united  together,  still  what 
would  proceed  from  them,  would  be  private  or  their  own  ; 
for  the  word  is  here  set  in  opposition  to  divine  revelation  ; 
so  that  the  faithful,  inwardl}'  illuminated  by  the  Holy  Spirit, 
acknowledge  nothing  but  what  God  says  in  his  word. 

However,  another  sense  seems  to  me  more  simple,  that 
Peter  says  that  Scripture  came  not  from  man,  or  through 
the  suggestions  of  man.  For  thou  wilt  never  come  well  pre- 
pared to  read  it,  except  thou  bringest  reverence,  obedience, 
and  docility  ;  but  a  just  reverence  then  only  exists,  when  we 
are  convinced  that  God  speaks  to  us,  and  not  mortal  men. 
Then  Peter  especially  bids  us  to  believe  the  proi^hecics  as 
the  indubitable  oracles  of  God,  because  they  have  not  ema- 
nated from  men's  own  private  suggestions.^ 

To  the  same  purpose  is  what  immediately  follows, — but 
holy  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost. 
They  did  not  of  themselves,  or  according  to  their  own  will, 

^  There  are  in  the  main  three  renderings  of  this  passage  : — 1.  "  No  pro- 
phecy of  Scriptiu-e  is  of  a  private  impulse,"  or  invention  ; — 2.  "  No  pro- 
phecy of  Scriptnre  is  of  self-interpretation,"  that  is,  is  its  own  interpreter; 
— 3.  No  prophecy  of  Scriptiu-e  is  of  private  interpretation,  that  is,  is  not 
to  be  interpreted  according  to  the  fancies  of  men,  but  according  to  the 
word  of  Cod  and  the  guidance  of  his  Spirit.  Now  which  of  these  corre- 
sponds with  the  context  ?  Clearly  the  first,  the  two  others  have  nothing 
in  the  passage  to  countenance  them.  The  next  verse  is  evidently  expla- 
natory of  this  sentence,  which  seems  at  once  to  determine  its  meaning ; 
and,  as  it  is  often  the  case  in  Scripture,  the  explanation  is  given  negatively 
and  positively.  Prophecy  dul  not  come  from  the  will  of  man  ;  it  did  come 
from  the  Spirit  of  God.  Besides,  the  importance  attached  to  the  announce- 
ment, "  Knowing  this  especially,"  is  not  so  clearly  borne  out  as  by  the  first 
exposition,  because  the  fact  that  prophecy  did  not  come  from  man,  is  every- 
thmg  in  the  question,  while  the  other  expositions  contain  only  things  of 
subordinate  importance.  Thus  what  goes  before  and  comes  after  tends  to 
confirm  the  same  view. 

Whether  we  take  the  conjectural  reading  (which  only  differs  ft-om  the 
other  in  one  small  letter)  or  that  which  is  found  in  all  the  MSS.,  it  may 
admit  of  the  meaning  that  has  been  given.  There  is  either  an  Ix,  "  from," 
understood,  or  the  word  propJieei/  is  to  be  reiieated  :  "  No  prophecy  of 
Scripture  is  from  one's  own  explanation ;"  or,  "  No  prophecy  of  Scripture 
is  a  prophecy  of  one's  own  explanation,"  or  interpretation,  that  is,  as  to 
things  to  come. 

Calvin  has  been  followed  in  his  view  of  this  passage,  among  others,  by 
Grotius,  Doddridge,  and  Macknight. — Ed. 


CHAP.  II.  1.  THE  SECOND  EPISTLE  OF  PETER.  391 

foolishly  deliver  tlicir  own  inventions.  The  meaning  is,  tliat 
the  beginning  of  riglit  knowledge  is  to  give  that  credit  to 
the  hol}^  prophets  which  is  due  to  God.  He  calls  them  the 
iLoly  men  of  God,  because  they  faithfully  executed  the  office 
committed  to  them,  having  sustained  the  person  of  God  in 
their  ministrations.  He  says  that  they  were  moved — not 
that  they  were  bereaved  of  mind,  (as  the  Gentiles  imagined 
their  prophets  to  have  been,)  but  because  they  dared  not 
to  announce  anything  of  their  own,  and  obediently  followed 
the  Spirit  as  their  guide,  who  ruled  in  their  mouth  as  in  liis 
own  sanctuary.  Understand  by  prophecy  of  Scripture  that 
which  is  contained  in  the  holy  Scriptures. 


CHAPTER  II. 

1.  But  there  vrere  false  prophets  1.  Fuermit  autem  et  falsi  prophe- 
also  among  the  people,  even  as  there  taj  in  populo,  siciiti  et  mter  vos  erunt 
shall  be  false  teacliers  among  you,  falsi  doctores,  qui  subinJucent  sec- 
who  privily  shall  bring  in  damnable  tas  perditionis,  et  etiam  Dominum 
heresies,  even  denymg  the  Lord  qui  eos  redemit  abnegantes,  accer- 
that  bought  them,  and  bring  upon  sentes  sibi  celerem  interitum. 
themselves  swift  destruction. 

2.  And  many  shall  follow  their  2.  Et  multi  sequentur  eorum  exi- 
pernieious  ways  ;  by  reason  of  whom  tia,  per  quos  via  veritatis  blasphe- 
the  way  of  truth  shall  be  evil  spoken  mabitur  ; 

of. 

3.  And  through  covetousness  shall  3.  Et  inavaritia  fictis  sermonibus 
they  with  feigned  words  make  mer-  de  vobis  negotiabuntiu- ;  quorum  ju- 
chandise  of  you  :  whose  judgment  diciumpridem  non  cessat,  et  quorum 
now  of  a  long  time  hngereth  not,  perditio  non  dormitat. 

and  their  damnation  slumbereth  not. 

].  But  there  were.  As  weak  consciences  are  usually  very 
grievously  and  dangerously  shaken,  when  false  teachers  arise, 
who  either  corrupt  or  mutilate  the  doctrine  of  faith,  it  was 
necessary  for  the  Apostle,  while  seeking  to  encoui-age  the 
faithful  to  persevere,  to  remove  out  of  the  way  an  offence  of 
this  kind.  He,  moreover,  comforted  those  to  whom  he 
was  writing,  and  confirmed  them  by  this  argument,  that  God 
lias  ahvays  tried  and  proved  his  Church  by  such  a  temp- 
tation as  this,  in  order  that  novelty  might  not  disturb  their 
hearts.  "  Not  different,"  he  says,  "  will  be  the  condition 
of  the  Church  under  the  gospel,  from  what  it  was  formerly 


392  COMMENTARIES  ON  CHAP.  II.  1. 

under  the  law  ;  false  prophets  disturhed  the  ancient  Church  ; 
the  same  thing  must  also  be  expected  b}'  us.'' 

It  was  necessary  expressly  to  shew  this,  because  many 
imagined  that  the  Church  would  enjoy  tranquillity  under 
the  reign  of  Christ ;  for  as  the  prophets  liad  promised  that 
at  his  coming  there  would  be  real  peace,  the  highest  degree 
of  heavenly  wisdom,  and  the  full  restoration  of  all  things, 
they  thought  that  the  Church  would  be  no  more  exposed  to 
any  contests.  Let  us  then  remember  that  tlie  Spirit  of  God 
hath  once  for  all  declared,  that  the  Church  shall  never  be 
free  from  this  intestine  evil  ;  and  let  this  likeness  be  always 
borne  in  mind,  that  the  trial  of  our  faith  is  to  be  similar  to 
that  of  the  fathers,  and  for  the  same  reason — that  in  this 
way  it  may  be  made  evident,  whether  we  really  love  God, 
as  we  find  it  written  in  Deut.  xiii.  3. 

But  it  is  not  necessary  here  to  refer  to  every  example  of 
this  kind  ;  it  is  enough,  in  short,  to  know  that,  like  the 
father-s,  we  must  contend  against  false  doctrines,  that  our 
faith  ought  by  no  means  to  be  shaken  on  account  of  dis- 
cords and  sects,  because  the  truth  of  God  shall  remain  un- 
shaken notwithstanding  the  violent  agitations  by  which 
Satan  strives  often  to  upset  all  things. 

Observe  also,  that  no  one  time  in  particular  is  mentioned 
by  Peter,  when  he  says  there  shall  be  false  teachers,  but  that 
all  ages  are  included  ;  for  he  makes  here  a  comparison  be- 
tween Christians  and  the  ancient  people.  We  ought,  then, 
to  apply  this  truth  to  our  own  time,  lest,  when  we  see  false 
teachers  rising  up  to  oppose  the  truth  of  God,  this  trial 
should  break  us  down.  But  the  Spirit  reminds  us,  in  order 
that  we  may  take  the  more  heed  ;  and  to  the  same  purpose 
is  the  whole  description  which  follows. 

He  does  not,  indeed,  paint  each  sect  in  its  own  colours, 
but  particularly  refers  to  profane  men  who  manifested  con- 
tempt towards  God.  The  advice,  indeed,  is  general,  that  we 
ought  to  beware  of  false  teachers  ;  but,  at  the  same  time,  he 
selected  one  kind  of  such  from  whom  the  greater  danger  arose. 
What  is  said  here  -will  hereafter  become  more  evident  from 
the  words  of  Jude,  who  treats  exactly  of  the  same  subject. 

Who  privily  shall  bring  in.    By  these  words  he  points  out 


CHAP.  II.  2.  THE  SECOND  EPISTLE  OF  TETER.  893 

tliG  craftiness  of  Satan,  and  of  all  tlic  ungodly  who  militate 
under  his  hanner,  tliat  they  would  creep  in  by  oblique  turn- 
ings, and  as  through  burrows  under  ground.^  The  more 
w-atcliful,  then,  ought  the  godly  to  be,  so  tliat  tliey  may 
escape  their  hidden  frauds  :  for  however  they  may  insinuate 
themselves,  they  cannot  circumvent  those  who  are  carefully 
vigilant. 

He  calls  them  opinions  of  2'>erdition,  or  destructive  opinions, 
that  every  one,  solicitous  for  his  salvation,  might  dread  such 
opinions  as  the  most  noxious  pests.  As  to  the  word  opinions 
or  heresies,  it  has  not,  without  reason,  been  always  deemed 
infamous  and  hateful  by  the  children  of  God  ;  for  the  bond 
of  holy  unity  is  the  simple  truth.  As  soon  as  we  depart 
from  that,  nothing  remains  but  dreadful  discord. 

Even  denying  the  Lord  that  bought  them.  Though  Christ 
may  be  denied  in  various  ways,  yet  Peter,  as  I  think,  refers 
here  to  what  is  expressed  by  Jude,  that  is,  when  the  grace 
of  God  is  turned  into  lasciviousness  ;  for  Christ  redeemed  us, 
that  he  might  have  a  people  separated  from  all  the  jiollutions 
of  the  world,  and  devoted  to  holiness  and  innocency.  They, 
then,  who  throw  oif  the  bridle,  and  give  themselves  up  to  all 
kinds  of  licentiousness,  are  not  unjustly  said  to  deny  Christ 
by  whom  they  have  been  redeemed.  Hence,  tliat  the  doc- 
trine of  the  gosi^el  may  remain  whole  and  complete  among 
us,  let  this  be  fixed  in  our  minds,  that  we  have  been  redeemed 
by  Christ,  that  he  may  be  the  Lord  of  our  life  and  of  our 
death,  and  that  our  main  object  ought  to  be,  to  live  to  him 
and  to  die  to  him.  He  then  says,  that  their  swift  desti'uc- 
tion  was  at  hand,  lest  others  should  be  ensnared  by  them.^ 

2.  And  many  shall  follow.  It  is,  indeed,  no  slight  offence 
to  the  weak,  when  they  see  that  false  doctrines  are  received 
by  the  common  consent  of  the  world,  that  a  large  number  of 

''  "  Peter  intimated  that  the  heresies  of  which  he  speaks  were  to  be 
introduced  under  the  colour  of  true  doctrine,  in  the  dark,  as  it  were,  and 
by  little  and  little  ;  so  that  the  people  would  not  discern  their  real  nature." 
— Macknight. 

2  The  word  here  for  "  Ijord"  is  oitrTOTi^i,  which  is  more  expressive  of 
power  and  authority  than  Ku^/oj,  commonly  rendered  '•  Lord."  This 
seems  to  intimate  the  character  of  the  men  alhided  to  :  tliey  denied  Christ 
as  their  sovereign,  as  they  rendered  no  obedience  to  him,  though  they  may 
have  professed  to  believe  in  him  as  a  Saviour. —7i'i. 


394  COMMENTARIES  ON  CHAP.  II.  3. 

men  are  led  astray,  so  tliat  few  continue  in  true  obedience  to 
Christ.  So,  at  this  day,  there  is  nothing  that  more  violently 
disturbs  pious  minds  than  such  a  defection.  For  hardly  one 
in  ten  of  those  who  have  once  made  a  profession  of  Christ, 
retains  the  purity  of  faith  to  the  end.  Almost  all  turn  aside 
into  corruptions,  and  being  deluded  by  the  teachers  of  licen- 
tiousness, they  become  profane.  Lest  this  should  make  our 
faith  to  falter,  Peter  comes  to  our  helj),  and  in  due  time 
foretells  that  this  very  thing  would  be,  that  is,  that  false 
teachers  would  draw  many  to  perdition. 

But  there  is  a  double  reading  even  in  the  Greek  copies  ; 
for  some  read,  "  lasciviousness,''  and  others,  "  perdition.'" 
I  have,  however,  followed  what  has  been  mostly  approved.' 

By  reason  of  iuhont  the  luay  of  truth.  Tins  I  consider  to 
have  been  said  for  this  reason,  because  as  religion  is  adorned 
when  men  are  taught  to  fear  God,  to  maintain  uprightness 
of  life,  a  chaste  and  virtuous  conduct,  or  when  at  least  the 
mouth  of  the  wicked  is  closed,  that  they  do  not  speak  evil 
of  the  gospel ;  so  when  the  reins  are  let  loose,  and  every  kind 
of  licentiousness  is  practised,  the  name  and  the  doctrine  of 
Christ  are  exposed  to  the  reproaches  of  the  ungodly.  Others 
give  a  different  explanation, — that  these  false  teachers,  like 
filthy  dogs,  barked  at  sound  doctrine.  But  the  words  of  Peter 
appear  to  me  on  the  contrary  to  intimate,  that  these  would 
give  occasion  to  enemies  insolently  to  assail  the  truth  of 
God.  Though  then  they  would  not  themselves  assail  the 
Christian  faith  with  calumnies,  yet  they  would  arm  others 
with  the  means  of  reproaching  it. 

3.  With  feigned  loords.  Peter  endeavours  by  all  means 
to  render  the  fiiithful  displeased  with  ungodly  teachers,  that 
they  might  resist  them  more  resolutely  and  more  constantly. 
It  is  especially  an  odious  thing  that  we  should  be  exposed 
to  sale  like  vile  slaves.     But  he  testifies  that  this  is  done, 

1  Few  copies  have  "  perdition,"  or  perditions,  for  the  word  is  in  the 
plural  number  ;  and  very  many  have  "  lasciviousness,"  and  also  the  Vulg. 
and  Syr.  versions.  Having  before  mentioned  their  destructive  opinions  or 
heresies,  whicli  involved  the  denial  of  the  Lord  who  bought  them,  he  now 
refers  to  the  immorality  which  accompanied  their  false  doctrines  ;  and  that 
immorality  is  here  referred  to  is  evident  from  this,  that  the  way  of  truth 
would  be  evil  spoken  of  or  calumniated. — Ed. 


CHAP.  II.  4.  THE  SECOND  EPISTLE  UE  PETEK.  395 

when  an}^  one  seduces  us  from  the  redemption  of  Christ.  lie 
calls  those  feigned  words  wliich  are  artfully  formed  for  the 
purpose  of  deceiving.-^  Unless  then  one  is  so  mad  as  to  sell 
the  salvation  of  his  soul  to  false  teachers,  let  him  close  up 
every  avenue  that  may  lead  to  their  wicked  inventions.  For 
the  same  purpose  as  before  he  repeats  again,  that  their  de- 
struction delayed  not,  that  is,  that  he  might  frighten  the 
good  from  their  society.  For  since  they  were  given  up  to  a 
sudden  destruction,  every  one  who  connected  himself  with 
them,  must  have  perished  with  them. 

4.  For  if  God  spared  not  the  an-  4.   Si  enim  Angelis  qui  peccaver- 
gels  that  sinned,  but  cast  tliem  down  ant,  ]>ous  non  perpercit,  sed  catcnis 
to  hell,  and  deHveredZ/fciJunto  chains  caliginis   in   tartarum    pnecipitatos 
of  darkness,    to   be   reserved   imto  tradidit  servandos  in  judicium  ; 
judgment ; 

5.  And  spared  not  the  old  woi'ld,  5.  Et  prisco  mundo  non  pepercit, 
but  saved  Noah,  the  eighth  person,  sed  octavum  justitise  prfeconeni  Noe 
a  preacher  of  righteousness,  bring-  servavit,  diluvio  in  munduni  inipio- 
ing  in  the  flood  upon  the  world  of  rum  inducto  ; 

the  ungodly ; 

C.  And  turning  the  cities  of  Sodom  C.   Et    civitates    Sodomorum   ct 

and     Gomorrha    into    ashes,    con-  Gomorrhfe  in  cinerem  redactas,  sub- 

demned  them    with    an  overthrow,  versione    damnavit,   easqiie  statuit 

making  them  an  ensample  unto  those  exemplum  iis  qui  impic   acturi  fo- 

that  after  shoidd  live  ungodly  ;  rent ; 

7.  And  delivered  just  Lot,  vexed  7.  Et  justum  Lot  qui  opprimeba- 
with  the  filthy  conversation  of  the  tur  a  nefariis  per  libidmosam  con- 
wicked  :  versationem  erii)uit ; 

8.  (For  that  righteous  man  dwell-  8.  Nam  oculis  et  aiiribus  Justus 
ing  among  them,  in  seeing  and  hear-  ille,  quum  habitaret  inter  ipsos  quo- 
ing,  vexed/; (5  righteous  soul  from  day  tidie  animam  justam  iniquis  illorum 
to  day  with  their  unlawfid  deeds  ;)  operibus  excruciabat ; 

For  if.  We  have  stated  how  much  it  behoves  us  to  know 
that  the  ungodly,  who  by  their  mischievous  opinions  corrupt 
the  Church,  cannot  escape  God's  vengeance  ;  and  this  he 

^  Either  '■  feigned"  or  "  invented"  may  be  meant  by  ^Xa«rT«r; :  if  "  feign- 
ed," then  they  were  words  used  not  conveying  their  real  sentiments,  but 
adopted  for  the  purpose  of  aHuring  others,  as  is  the  case  with  those  who 
pretend  great  zeal  for  truth  and  great  love  for  souls,  when  their  object  is 
to  gain  adherents  for  filthy  lucre's  sake.  But  if  "  invented"  be  adopted, 
then  >-«>""  must  mean  narratives  or  fables, — "  invented  (or  fictitious)  fa- 
bles," or  tales.  And  this  is  the  rendering  of  Macknigltt.  And  he  says, 
that  the  Apostle  had  probably  in  view  the  fables  concerning  tlie  visions  of 
angels  and  the  miracles  performed  at  the  se|)ulchres  of  departed  saints, 
which  the  false  teachers  in  the  early  ages,  and  the  monks  in  latter  times, 
fabricated,  to  draw  money  from  the  people.  Similar  are  the  devices  of 
superstitious  men,  greedy  of  gain,  in  every  age.  —Ed. 


396  COMMENTARIES  ON  CHAP.  11.  4. 

proves  cspecically  by  three  remarkable  examples  of  God's 
judgment, — that  ho  spared  not  even  angels,  that  he  once 
destroyed  the  whole  world  by  a  deluge,  that  he  reduced 
Sodom  to  ashes,  and  other  neighbouring  cities.  But  Peter 
thought  it  sufficient  to  take  as  granted  Avhat  ought  to  be 
never  doubted  by  us,  that  is,  that  God  is  the  judge  of  the 
whole  world.  It  hence  follows  that  the  punishment  he  for- 
merly inflicted  on  the  ungodly  and  wicked,  he  will  now  also 
inflict  on  the  like  characters.  For  he  can  never  be  unlike 
himself,  nor  does  he  shew  respect  of  persons,  so  as  to  forgive 
the  same  wickedness  in  one  which  he  has  punished  in  an- 
other ;  but  he  hates  injustice  and  wrong  equally,  Avhenever 
it  is  found.l 

For  we  must  always  bear  in  mind  that  there  is  a  difference 
between  God  and  men  ;  for  men  indeed  judge  unequally, 
but  God  keeps  the  same  course  in  judging.  For  that  he 
forgives  sins,  this  is  done  because  he  blots  them  out  through 
repentance  and  faith.  He  therefore  does  not  otherwise  re- 
concile himself  to  us  than  by  justifying  us  ;  for  until  sin  is 
taken  away,  there  is  always  an  occasion  of  discord  between 
us  and  Him. 

As  to  the  angels.     The  argument  is  from  the  greater  to 

the  less  ;  for  they  were  far  more  excellent  than  we  are,  and 

yet  their  dignity  did  not  preserve  them  from  the  hand  of 

God  ;  much  less  then  can  mortal  men  escape,  when  they 

follow  them  in  their  impiety.     But  as  Peter  mentions  here 

but  briefly  the  fiill  of  angels,  and  as  he  has  not  named  the 

time  and  the  manner  and  other  circumstances,  it  behoves  us 

soberly  to  speak  on  the  subject.     Most  men  are  curious  and 

make  no  end  of  inquiries  on  these  things  ;  but  since  God  in 

Scripture  has  only  sparingly  touched  on  them,  and  as  it  were 

by  the  way,  he  thus  reminds  us  that  we  ought  to  be  satisfied 

with  this  small  knowledge.     And  indeed  they  who  curiously 

'  The  "  if"  at  the  beginning  of  the  verse  requires  a  corresponding  clause. 
Some,  as  Piscator  and  Machnight,  supply  at  the  end  of  the  seventh  verse, 
"  he  will  not  spare  thee,"  or,  "  will  he  spare  thee  ?"  But  there  is  no  need 
of  this,  the  corresponding  clause  is  in  the  ninth  verse ;  and  this  is  our  ver- 
sion. The  deliverance  of  the  just  is  there  first  mentioned,  as  that  of  Lot 
was  the  subject  of  the  previous  verse,  and  then  the  reservation  of  the  un- 
just for  judgment,  examples  of  which  he  had  before  given.  This  sort  of 
arrangement  is  common  in  Scripture. — Ed. 


CHAP.  II.  5.  THE  SECOND  EPISTLE  OF  PETER.  397 

inquire,  do  not  regard  edilleation,  but  seek  to  feed  their 
souls  witli  vain  speculations.  What  is  useful  to  us,  God  has 
made  known,  tliat  is,  that  the  devils  were  at  first  created, 
that  they  might  serve  and  ol)cy  God,  but  that  through  their 
own  fault  they  apostatized,  because  tliey  would  not  submit, 
to  the  authority  of  God  ;  and  that  thus  the  wickedness  found 
in  them  was  accidental,  and  not  from  nature,  so  that  it 
could  not  be  ascribed  to  God. 

All  this  Peter  declares  very  clearly,  when  he  says  that 
angels  fell,  though  superior  to  men  ;  and  Jude  is  still  more 
express  when  he  writes,  that  they  kept  not  their  first  estate, 
or  their  pre-eminence.  Let  those  who  are  not  satisfied  with 
these  testimonies  have  recourse  to  the  Sorbonian  theology, 
which  will  teach  them  respecting  angels  to  satiety,  so  as  to 
precipitate  them  to  hell  together  with  the  devils. 

Chains  of  darkness.  This  metaphor  intimates  that  they 
arc  held  bound  in  darkness  until  the  last  day.  And  the 
comparison  is  taken  from  malefactors,  who  after  having  been 
condemned,  suffer  half  of  their  punishment  by  the  severity 
of  the  prison,  until  they  are  drawn  forth  to  their  final  doom. 
We  may  hence  learn,  not  only  what  punishment  the  wicked 
suffer  after  death,  but  also  what  is  the  condition  of  the 
children  of  God  :  for  they  calndy  acquiesce  in  the  hope  of 
sure  and  perfect  blessedness,  though  they  do  not  as  yet  enjoy 
it  ;  as  the  former  suffer  dreadful  agonies  on  account  of  the 
vengeance  prepared  for  them. 

5.  The  old  ivorld.  The  import  of  what  he  says  is,  that 
God,  after  having  drowned  tlic  human  race,  formed  again  as 
it  were  a  new  world.  This  is  also  an  argument  from  the 
greater  to  the  less  ;  for  how  can  the  wicked  escape  the  deluge 
of  divine  wrath,  since  the  Avhole  world  was  once  destroyed  by 
it  ?  For  by  saying  that  eight  only  were  saved,  he  intimates 
that  a  multitude  would  not  be  a  shield  against  God  to  pro- 
tect the  wicked ;  but  that  as  many  as  sin  shall  be  punished, 
be  they  few  or  many  in  number. 

But  it  may  be  asked  why  he  calls  Noah  the  lireacher  of 
righteousness.  Some  understand  that  ho  was  the  preacher 
of  the  righteousness  of  God,  inasmuch  as  Scripture  commends 
God's  righteousness,  because  he  defends  his  own  and  restores 


398  COMMENTARIES  ON  CHAP.  II.  8. 

them,  when  dead,  to  life.  But  I  rather  think  that  he  is  called 
the  preacher  of  righteousness,  because  he  laboured  to  restore 
a  degenerated  world  to  a  sound  mind,  and  this  not  only  by 
his  teaching  and  godly  exhortations,  but  also  by  his  anxious 
toil  in  building  the  ark  for  the  term  of  a  hundred  and  twenty 
years.  Now,  the  design  of  the  Apostle  is  to  set  before  our 
eyes  God's  wrath  against  the  wicked,  so  as  to  encourage  us 
at  the  same  time  to  imitate  the  saints.-^ 

6.  The  cities  of  Sodom.  This  was  so  memorable  an  ex- 
ample of  Divine  vengeance,  that  when  the  Scripture  speaks 
of  the  universal  destruction  of  the  ungodly,  it  alludes  com- 
monly to  this  as  the  type.  Hence  Peter  says,  that  these 
cities  were  made  an  example.  This  may,  indeed,  be  truly 
said  of  others  ;  but  Peter  points  out  something  singular,  be- 
cause it  was  the  chief  and  a  lively  image ;  yea,  rather,  be- 
cause the  Lord  designed  that  his  wrath  against  the  imgodly 
should  be  made  known  to  all  ages ;  as  when  he  redeemed 
his  people  from  Egypt,  he  has  set  forth  to  us  by  that  one 
favour  the  perpetual  safety  of  his  Church.  Jude  has  also 
expressed  the  same  thing,  calling  it  the  punishment  of  eter- 
nal fire. 

8.  In  seeing  and  hearing.  The  common  explanation  is, 
that  Lot  was  just  in  his  eyes  and  ears,  because  all  his  senses 
abhorred  the  crimes  of  Sodom.  However,  another  view  may 
be  taken  of  his  seeing  and  hearing,  so  as  to  make  this  the 
meaning,  that  when  the  just  man  lived  among  the  Sodom- 
ites, he  tormented  his  soul  by  seeing  and  hearing  ;  for  we 
know  that  he  was  constrained  to  see  and  hear  many  things 
which  greatly  vexed  his  mind.  The  purport  of  what  is  said 
then  is,  that  though  the  hol}^  man  was  surrounded  with  every 
kind  of  monstrous  wickedness,  he  yet  never  turned  aside 
from  his  upright  course. 

But  Peter  expresses  more  than  before,  that  is,  that  just 

1  There  is  a  difference  of  opinion  as  to  the  word  "  eighth :"  some  think 
that  the  sense  is,  that  Noah  was  the  eighth  person  who  was  saved  at  the 
deluge,  heing  one  of  the  eight  who  were  preserved.  Others  render  the 
Avords,  "  i^oah,  the  eighth  preacher  of  righteousness,"  calculating  from 
Enos,  in  whose  time  as  it  is  said,  "  men  began  to  call  upon  the  name  of 
the  Lord."  (Gen.  iv.  20.)  LlglUfoot  and  some  others,  have  held  the  latter 
opinion,  though  the  former  has  been  more  generally  approved. — Ed. 


CHAP.  II.  9.  THE  SECOND  EPISTLE  OF  PETER.  C)99 

Lot  uudcnvcnt  voluiitaiy  sorrows  ;  as  it  is  right  tliat  all  the 
godly  should  feel  no  small  grief  when  they  see  the  world 
rushing  into  every  kind  of  evil,  so  the  more  necessary  it  is 
that  they  should  groan  for  their  own  sins.  And  Peter 
expressly  mentioned  this,  lest  when  impiety  everywhere 
prevails,  we  should  be  captivated  and  inebriated  by  the 
allurements  of  vices,  and  perish  together  with  others,  but 
that  we  might  prefer  this  grief,  blessed  by  the  Lord,  to  all 
the  pleasures  of  the  Avorld. 

9.  The  Lord  knoweth  how  to  de-  9.  Novit  Doniinus  pios  ex  tenta- 
liver  the  godly  out  of  temptations,  tioneeripere;  injustos  autcm  mdieiu 
and  to  reserve  the  unjust  unto  the    judicii  puniendos  servare; 

day  of  judiiment  to  be  punished  ; 

10.  But  cliielly  them  that  walk  10.  PrKsertim  vero  eos  qui  post 
after  the  Uesh  in  the  lust  of  unclean-  carnem  in  concupiscentia  pollutionis 
ness,  and  despise  government :  pre-  ambulant,  dominationem  despiciunt, 
sumptuous  are  they,  self-willed,  they  audaces,  prtefracti,  qui  excellentias 
are  not  afraid  to  speak  evil  of  dig-  non  verentur  probro  afficere ; 
nities : 

11.  Whereas  angels,  which  are  11.  Quum  angeh,  qui  simt  robore 
greater  in  power  and  might,  bring  et  potentia  majores,  non  ferant  ad- 
not  railing  accusation  against  them  versus  illas  coram  Domino  contumo- 
before  the  Lord.  liosum  judiciiun. 

9.  TAe  Lord  hnoweth.  What  first  offends  the  weak  is, 
that  when  the  faithful  anxiously  seek  aid,  they  are  not 
immediately  helped  by  God ;  but  on  the  contrary  he  suffers 
them  sometimes  as  it  were  to  pine  away  through  daily  weari- 
ness and  languor ;  and  secondly,  when  the  wicked  grow 
wanton  with  impunity,  and  God  in  tlie  meantime  is  silent, 
as  though  he  connived  at  their  evil  deeds.  This  double 
offence  Peter  now  removes  ;  for  he  testifies  that  the  Lord 
knows  when  it  is  expedient  to  deliver  the  godly  from  temp- 
tation. By  these  words  he  reminds  us  that  this  office  ought 
to  be  left  to  him,  and  that  therefore  we  ought  to  endure 
temptations,  and  not  to  faint,  when  at  any  time  he  defers 
his  vengeance  against  the  ungodly. 

This  consolation  is  very  necessary  for  us,  for  this  thought 
is  apt  to  creep  in,  "  If  the  Lord  would  have  his  own  to  be 
safe,  why  does  he  not  gather  them  all  into  some  corner  of 
the  earth,  that  they  may  mutually  stimulate  one  another  to 
holiness  ?  why  does  he  mingle  them  with  the  wicked  by 
whom  they  may  be  defiled?"      But   when   God   claims   to 


400  COMMENTARIES  ON  CHAP.  II.  1 0. 

himself  the  office  of  helping  and  protecting-  his  own,  that 
they  may  not  fail  in  the  contest,  we  gather  courage  to  fight 
more  strenuously.  The  meaning  of  the  first  clause  is,  that 
this  law  is  prescribed  by  the  Lord  to  all  the  godly,  that  they 
are  to  be  proved  by  various  temptations,  but  that  they  are 
to  entertain  good  hope  of  success,  because  they  are  never  to 
be  deprived  of  his  aid  and  help. 

And  to  reserve  the  unjust.  By  this  clause  ho  shews  that 
God  so  regulates  his  judgments  as  to  bear  with  the  wicked 
for  a  time,  but  not  to  leave  them  unpunished.  Tluis  he 
corrects  too  much  haste,  by  which  we  are  wont  to  be  carried 
headlong,  especially  when  the  atrocity  of  wickedness  griev- 
ously wounds  us,  for  we  then  wish  God  to  fulminate  with- 
out delay ;  when  he  does  not  do  so,  he  seems  no  longer  to 
be  the  judge  of  the  world.  Lest,  then,  this  temporary  im- 
punity of  wickedness  should  disturb  us,  Peter  reminds  us 
that  a  day  of  judgment  has  been  appointed  by  the  Lord ; 
and  that,  therefore,  the  wicked  shall  by  no  means  escape 
punishment,  though  it  be  not  immediately  inflicted. 

There  is  an  emphasis  in  the  word  reserve,  as  though  he 
had  said,  that  they  shall  not  escape  the  hand  of  God,  but 
be  held  bound  as  it  were  by  hidden  chains,  that  they  may 
at  a  certain  time  be  drawn  forth  to  judgment.  The  parti- 
ciple Ko\a^ofxevov<;,  though  in  the  present  tense,  is  yet  to  be 
thus  explained,  that  they  are  reserved  or  kept  to  be  punished, 
or,  that  they  may  be  punished.  For  he  bids  us  to  rely  on 
the  expectation  of  the  last  judgment,  so  that  in  hope  and 
patience  we  may  fight  till  the  end  of  life. 

10.  But  chiejiy  tliem..  He  comes  here  to  particulars,  ac- 
commodating a  general  doctrine  to  his  own  purpose  ;  for  he 
had  to  do  with  men  of  desperate  wickedness.  He  then  shews 
that  dreadful  vengeance  necessarily  awaited  them.  For 
since  God  will  punish  all  the  wicked,  how  can  they  escape 
who  abandon  themselves  like  brute  beasts  to  every  kind  of 
iniquity?  To  -walk  after  the  flesh,  is  to  be  given  up  to  the 
flesh,  like  brute  animals,  who  are  not  led  by  reason  and  judg- 
ment, but  have  the  natural  desire  of  their  flesh  as  their  chief 
guide.  By  the  lust  of  undeanness  understand  filthy  and 
unbridled  gratifications,  when  men,  having  cast  away  every 


CHAP.  II,  iO.  THE  SECOND  EPISTLE  OF  PETER.  401 

virtuous  feeling,  and  shaken  off  shame,  are  carried  away  into 
every  uncleanness. 

This  is  the  first  mark  by  which  lie  brands  them,  that  they 
are  impure  men,  given  up  to  wickedness.  Other  marks  fol- 
low, that  they  despised  government,  and  feared  not  to 
calumniate  and  reproach  men  whom  God  had  favoured  with 
honourable  stations  in  life.  But  these  words  refer  to  the 
same  thing ;  for  after  having  said  that  they  held  govern- 
ment in  contempt,  he  immediately  points  out  the  fountain 
of  this  evil,  that  they  were  presumptuous,  or  audacious,  and 
self-willed,  or  refractory  ;^  and  lastly,  that  he  might  more 
fully  exhibit  their  pride,  he  says  that  they  did  not  fear  nor 
tremble  when  they  treated  dignities  with  contempt.  For  it 
is  a  monstrous  arrogance  to  regard  as  nothing  the  glory 
which  shines  forth  in  dignities  appointed  by  God. 

But  there  is  no  doubt  but  that  in  these  words  he  refers  to 
the  imperial  and  magisterial  power  ;  for  though  there  is  no 
lawful  station  in  life  which  is  not  worthy  of  respect,  yet  we 
know  that  the  magisterial  office  excels  every  other,  because 
in  governing  mankind  God  himself  is  represented.  Then 
truly  glorious  is  that  power  in  which  God  himself  appears. 

We  now  perceive  what  the  Apostle  meant  in  this  second 
clause,  even  that  they  of  Avhom  he  speaks  were  frantic  men, 
lovers  of  tumults  and  confusion  ;  for  no  one  can  introduce 
anarchy  (dvap^iav)  into  the  world  without  introducing  dis- 
order {dra^lav.)  Now,  these  with  bold  effrontery  vomited 
forth  reproaches  against  magistrates,  that  they  might  take 
away  every  resi^ect  for  public  rights  ;  and  this  was  openly 
to  fight  against  God  by  their  blasphemies.  There  are  also 
many  turbulent  men  of  this  sort  at  the  present  day,  who 
proudly  declare  that  the  power  of  the  sword  is  heathen  and 
unlawful,  and  furiously  attempt  to  subvert  all  government. 
Such  furies  Satan  excites,  in  order  to  disturb  and  prevent 
the  progress  of  the  gospel.  But  the  Lord  hath  dealt  favour- 
ably with  us  ;  for  he  hath  not  only  warned  us  to  beware  of 

'  Rather,  "  self-pleasing,"  ocUalu;,  whose  ruling  principle  was  to  please 
and  gratify  themselves,  without  regarding  God's  will  or  the  good  of  others 
— whose  god  was  self.  In  a  secondary  sense,  the  word  designates  those  who 
are  haughty,  arrogant,  supercilious,  refractory;  and  such  is  commonly  the 
character  of  selfish  men.—  AVi, 

2  C 


402  COMMENTARIES  ON  CHAP.  II.  11. 

this  deadly  poison,  but  hath  also  by  this  ancient  example 
fortified  us  against  this  scandal.  Hence  the  Papists  act  very 
dishonestly,  when  they  accuse  us,  and  say  that  seditious 
men  are  made  so  by  our  doctrine.  The  same  thing  might 
indeed  have  been  alleged  against  the  apostles  formerly  ;  and 
yet  they  were  as  far  as  possible  from  encouraging  any  such 
wickedness. 

11.  Whereas  angels.  He  hence  shews  their  rash  arro- 
gance, because  they  dared  to  assume  more  liberty  than  even 
angels.  But  it  seems  strange  that  he  says  that  angels  do 
not  bring  a  railing  accusation  against  magistrates  ;  for  why 
should  they  be  adverse  to  that  sacred  order,  the  author  of 
which  they  know  to  be  God  ?  why  should  they  oppose  rulers 
whom  they  know  to  bo  exercising  the  same  ministry  with 
themselves  ?  This  reasoning  has  made  some  to  think  that 
the  devils  are  meant ;  but  they  do  not  thus  by  any  means 
escape  the  difficulty.  For  how  could  Satan  be  so  moderate 
as  to  spare  men,  since  he  is  the  author  of  every  blasphemy 
against  God  ?  And  further,  their  opinion  is  refuted  by  what 
Jude  says. 

But  wlien  we  consider  the  circumstances  of  the  time,  what 
is  said  applies  very  suitably  to  holy  angels.  For  all  the 
magistrates  were  then  ungodly,  and  bloody  enemies  to  the 
gospel.  They  must,  therefore,  have  been  hateful  to  angels, 
the  guardians  of  the  Church.  He,  however,  says,  that  men 
deserving  hatred  and  execration,  Avere  not  condemned  by 
them,  in  order  that  they  might  shew  respect  to  a  power 
divinely  appointed.  While  such  moderation,  he  says,  is 
shewn  by  angels,  tliese  men  fearlessly  give  vent  to  impious 
and  unbridled  blasphemies. 

12.  But  these,  as  natural  brute  12.  Isti  autem  tanquam  bruta 
beasts,  made  to  be  taken  and  de-  animalia,  naturaliter  genita  in  cap- 
stroyed,  speak  evil  of  the  things  that  turam  et  perniciera,  in  quibus  uiliil 
they  imderstand  not  ;  and  shall  intelligunt  maledicentes,  in  sua  cor- 
utterlj  perish  in  their  own  corrup-  ruptione  peribunt 

lion ; 

13.  And  shall  receive  the  reward  13.  Recipientes  mercedem  injus- 
of  unrighteousness,  as  they  that  titiaj,  pro  voluptate  ducentes  in  diem 
count  it  pleasure  to  riot  in  the  day-  friii  deliciis,  labes  et  maculte,  delici- 
tinie  :  spots  they  are  and  blemishes,  antes  in  erroribus  suis,  conviventes 
sporting  themselves  with  their  own  vobiscum  ; 

deceiviugs  while  they  feast  with  you: 


CHAP.  II    1 2.  THE  SECOND  EPISTLE  OF  PETEll.  403 

14.  Having  eyes  full  of  adultery,  14.   Oculos  habentes  plciios  ailul- 

anil   that   cannot   cease  from   sin  ;  tera?,   ct  inquietos   ad   peccanduui, 

beguiling  unstable  souls :  an  heart  inescantes    aninias    instabiles,    cor 

they  have  exercised  with   covetous  habentes  exercitatmn  cupiditatibus, 

practices;  cursed  children  :  execrabiles  filii ; 

16.    Which    have    forsaken    the  15.    Qui  relicta  via  aberraveruut, 

right  way,  and  are  gone  astray,  fol-  sequuti  viara   Ijalaaui,  iilii   ]3oz or, 

lowing  the  way  of  J3alaam  the  son  qui  mcrcedem  injustitiie  dilcxit ; 
of  Bosor,  Avho  loved  the  wages  of 
unrighteousness  ; 

1(5.   But  Avas  rebuked  for  his  ini-  IG.   Sed  rcdargutus  fuit  de  sua 

quity  :  the  dumb  ass,  speaking  with  iniquitate  ;    animal   subjugale   mu- 

man's  voice,  forbade  the  madness  of  turn,  humana  voce  loqucns,  prohi- 

the  prophet.  l)uit  propheta;  deraentiam.    (Num. 

xxii.  IG,  28.) 

12.  But  these.  lie  proceeds  with  what  he  had  begun  to 
say  respecting  impious  and  wicked  corrupters.  And,  first, 
he  condemns  their  loose  manners  and  the  obscene  wiched- 
ncss  of  their  whole  life  ;  and  then  he  says  that  they  were 
audacious  and  perverse,  so  tliat  by  their  scurrilous  garrulit}'' 
they  insinuated  themselves  into  the  favour  of  many. 

He  especially  compares  them  to  those  hrute  animals, 
wdiich  seem  to  have  come  to  existence  to  be  ensnared,  and 
to  be  driven  to  their  own  ruin  by  their  own  instinct ;  as 
though  he  had  said,  that  being  induced  by  no  allurements, 
they  of  themselves  hasten  to  throw  themselves  into  the 
snares  of  Satan  and  of  death.  For  what  we  render,  natii- 
rally  horn,  Peter  has  literally,  "  natural  born."''  But  there 
is  not  much  difterence  in  the  sense,  wJicther  one  of  the  two 
has  been  by  somebody  else  supplied,  or  by  putting  down 
both  he  meant  more  fully  to  express  his  meaning.^ 

What  he  adds,  speaking  evil  of  the  things  that  they  un- 
derstand not,  refers  to  the  pride  and  presumption  he  men- 
tioned in  the  preceding  verse.  He  then  says  that  all 
excellency  was  insolently  despised  by  them,  because  they 
were  become  wholly  stupified,  so  tliat  they  differed  nothing 

'  The  words  may  be  thus  rendered, — 

"But  these,  as  natural  um-easoning  animals,  born  for  capture  and 

destruction,  speaking  evil  of  things  which  they  understand  not,  shall 

utterly  perish  through  their  own  coiT-iption."' 

They  are  compared  to  animals  which  are  by  nature  without  reason,  and 

such  as  live  on  Jjrey,  wild  and  rapacious,  which  seem  to  have  been  made 

to  be  taken  and  destroyed;  and  they  are  often  taken  and  destroyed  wiiile 

committing  plunder.     iSo  these  men,  their  wickedness  would  be  the  means 

of  ensnaring  and  destroving  them  — JCd. 


404!  COMMENTARIES  ON  CHAP.  11.  1 -i. 

from  beasts.  But  the  word  I  have  rendered /o?'  destruction, 
and  afterwards  in  conniption,  is  the  same,  (pdopa  ;  but  it  is 
variously  taken  :  but  when  lie  says  that  they  woukl  perish 
in  their  own  corruption,  he  shews  that  their  corruptions 
woukl  be  ruinous  or  destructive. 

13.  Count  it  pleasure}  As  though  he  had  said,  "They 
place  their  haj)piness  in  tbeir  present  enjoyments."  We 
know  that  men  excel  brute  animals  in  this,  that  they  extend 
their  thoughts  much  farther.  It  is,  then,  a  base  thing  in 
man  to  be  occupied  only  with  present  things.  Here  he  re- 
minds us  that  our  minds  ought  to  be  freed  from  the  gratifi- 
cations of  the  flesh,  except  we  wish  to  be  reduced  to  the 
state  of  beasts. 

The  meaning  of  what  follows  is  this,  "  These  are  filthy 
spots  to  you  and  your  assembly  ;  for  while  they  feast  with 
you,  they  at  the  same  time  luxuriate  in  their  errors,  and 
shew  by  their  eyes  and  gestures  their  lascivious  lusts  and 
detestable  incontinency."  Erasmus  has  rendered  the  words 
thus,  "'  Feasting  in  their  errors,  they  deride  you."  But  this 
is  too  forced.  It  may  not  unaptly  be  thus  explained, 
"  Feasting  with  you,  they  insolently  deride  you  by  their 
errors."  I,  however,  have  given  the  version  which  seems 
the  most  probable,  "  luxuriating  in  their  errors,  feasting 
with  you."  He  calls  the  libidinous  such  as  had  eyes  full  of 
adultery,  and  who  were  incessantly  led  to  sin  without  re- 
straint, as  it  appears  from  what  is  afterwards  said. 

14.  Beguiling,  or  baiting,  unstable  souls.  By  the  metaphor 
of  baiting  he  reminds  the  faithful  to  beware  of  their  hidden 
and  deceitful  arts  ;  for  he  compares  their  impostures  to  hooks 

'  It  is  better  to  connect  the  first  words  of  this  verse,  "  receiving  the  re- 
ward of  unrighteousness,"  with  the  foregoing,  and  to  begin  anothLr  period 
with  this  clause,  and  to  render  this  verse  and  the  following  thus, — 

"  Counting  (or,  deeming)  riot  in  the  day-time  a  pleasure,  they  are 
spots  and  stains,  rioting  in  their  own  delusions,  feasting  together  with 
14  you;  having  eyes  full  of  adultery  and  which  cease  not  from  sin,  en- 
snaring unstable  souls,  liaving  a  heart  inured  to  covetous  desires,  being 
children  of  the  curse." 
The  various  things  said  of  them  are  intended  to  shew  that  they  v/cre 
"  spots  and  stains,"  disgraceful  and  defiling :  they  rioted  in  carnal  pleasure, 
and  rioted  in  delusion,  and  associated  with  the  faithful,  feasting  with  them  ; 
they  were  libidinous,  and  led  unstable  souls  to  follow  their  ways :  they 
were  covetous,  and  shewed  that  they  were  heirs  to  the  curse  of  God,  —  Ed. 


CHAP.  II.  14.  THE  SECOND  EPISTLE  OF  PETER.  405 

which  may  catch  the  unwary  to  their  destruction.  By  add- 
ing unstable  souls  he  shews  tlie  reason  for  caution,  that  is, 
wlien  we  liave  not  struck  firm  roots  in  faith  and  in  the  fear 
of  the  Lord  :  and  he  intimates  at  the  same  time,  that  they 
have  no  excuse  who  suffer  themselves  to  be  baited  or  allured 
by  such  flatteries  ;  for  this  must  have  been  ascribed  to  their 
levity.  Let  there  be  then  a  stability  of  faith,  and  we  shall 
be  safe  from  the  artifices  of  the  ungodly. 

An  heart  they  have  exercised  tvith  covetous  practices,  or, 
with  lusts.  Erasmus  renders  the  last  word,  "rapines."  The 
word  is  of  a  doubtful  meaning.  I  prefer  "  lusts."  As  he 
had  before  condemned  incontinence  in  their  eyes,  so  he  now 
seems  to  refer  to  the  vices  latent  in  their  hearts.  It  ought 
not,  however,  to  be  confined  to  covetousness.  By  calling 
them  cursed  or  execrable  children,  he  may  be  understood  to 
mean,  that  they  were  so  either  actively  or  passively,  that  is, 
that  they  brought  a  curse  with  them  wherever  they  went, 
or  that  they  deserved  a  curse. 

As  he  has  hitherto  referred  to  the  injury  they  did  by  the 
example  of  a  perverse  and  corrupt  life,  so  he  again  repeats, 
that  they  spread  by  their  teaching  the  deadly  poison  of  im- 
piety, in  order  that  they  might  destroy  the  simple.  He 
compares  them  to  Balaam,  the  son  of  Bozor,  who  employed 
a  venal  tongue  to  curse  God's  people.  And  to  shew  that 
they  were  not  worthy  of  a  long  refutation,  he  says  that 
Balaam  was  reproved  by  an  ass,  and  that  thus  his  madness 
was  condemned.  But  by  this  means  also  he  restrains  the 
faithful  from  associating  with  them.  For  it  was  a  dreadful 
judgment  of  God,  that  the  angel  made  himself  known  to  the 
ass  before  he  did  to  the  prophet,  so  that  the  ass,  perceiving 
God  displeased,  dared  not  to  advance  farther,  but  went  back, 
when  the  prophet,  under  the  blind  impulse  of  his  own  ava- 
rice, pushed  forward  against  the  evident  prohibition  of  the 
Lord.  For  what  was  afterwards  answered  to  him,  that  he 
was  to  proceed,  was  an  evidence  of  God's  indignation  rather 
than  a  permission.  In  short,  as  the  greatest  indignity  to 
him,  the  mouth  of  the  ass  was  opened,  that  ho  who  had  been 
unwilling  to  submit  to  God's  authority  might  have  that  as 
his  teacher.      And   by  this  miracle  the  Lord  designed  to 


406  COMMENTARIES  ON  CIIAIMI.   17. 

shew  how  monstrous  a  thing  it  was  to  change  the  trutli  to 
a  lie. 

It  may  bo  here  ashed,  by  what  right  Bahaam  had  the 
name  of  a  propliet,  when  it  appears  that  he  was  adclicted  to 
many  wicked  superstitions.  To  tliis  I  reply,  that  the  gift  of 
];)rophec3'  was  so  special,  that  though  lie  did  not  worship  the 
true  God,  and  had  not  true  religion,  he  might  yet  have  been 
endued  with  it.  Besides,  Grod  has  sometimes  caused  pro- 
phecy to  exist  in  the  midst  of  idolatry,  in  order  that  men 
might  have  less  excuse. 

Now,  if  any  one  considers  the  chief  things  which  Peter 
says,  he  will  see  that  his  warning  is  equally  suitable  to  the 
present  age ;  for  it  is  an  evil  which  prevails  everywhere, 
that  men  use  scurrilous  raillery  for  the  purpose  of  deriding 
God  and  the  Saviour ;  nay,  they  ridicule  all  religion  under 
the  cloak  of  wit ;  and  when  addicted,  like  beasts,  to  their 
own  lusts,  they  will  mingle  with  the  faithful ;  they  prattle 
something  about  the  gospel,  and  yet  the}^  prostitute  their 
tongue  to  the  service  of  the  devil,  that  they  may  bring  the 
whole  world,  as  far  as  they  can,  to  eternal  perdition.  They 
are  in  this  respect  worse  than  Balaam  himself,  because  they 
gratuitously  pour  forth  their  maledictions,  when  he,  induced 
by  reward,  attempted  to  curse. 

17.  Tliese  are  wells  without  wa ter,  17.  li  sunt  fontes  sine  aqua,  ne- 
clouds  that  are  earned  with  a  tern-  bulge  qune  a  turbine  aguntiu- ;  quibus 
pest ;  to  whom  the  mist  of  darkness  caligo  tenebrarum  in  a3ternum  para- 
is  reserved  for  ever.  ta  est. 

18.  For  when  they  speak  great  18.  Nam  ubi  plusquam  fastuosa 
swelling  wo7\is  of  vanity,  they  allure  vanitatis  verba  sonuerint,  inescant 
through  the  lusts  of  the  flesh,  ^/iroii^^  per  concupiscentias  carnis,  lasciviis, 
QTiuch  wantonness,  those  that  were  eos  qui  vere  aufugeraut  ab  lis  qui  in 
clean  escaped  from  them  who  live  in  errore  versantur. 

error. 

19.  While  they  promise  them  19.  Dum  libertatem  illis  promit- 
liberty,  they  themselves  are  the  tunt,  quum  ipsi  sint  servi  coi'rup- 
.servants  of  coiTuption  :  for  of  whom  tionis :  a  quo  enim  quis  superatus 
a  man  is  overcome,  of  the  same  is  est,  huic  in  servitutem  est  addictus. 
he  brought  in  bondage. 

1 7.  These  are  luells,  or  fountains,  without  luater.  He  shews 
by  these  two  metaphors,  that  they  had  nothing  witliin,  though 
they  made  a  great  disj^lay.  A  fountain,  by  its  appeai'ance, 
draws  men  to  itself,  because  it  promises  them  water  to  drink, 


OIIAT.  If.  18.  THE  SECOND   KPISTLK  OF  PETKR.  407 

and  for  other  purposes  ;  as  soon  as  clouds  appear,  tlicy  give 
hope  of  immediate  rain  to  irrigate  tlie  earth.  He  tlien  says 
that  they  were  like  fountains,  because  they  excelled  in  boast- 
ing, and  displayed  some  acuteness  in  their  thoughts  and  ele- 
gance in  their  words  ;  but  that  yet  they  were  dry  and  barren 
within:  hence  the  appearance  of  a  fountain  was  fallacious. 

He  says  that  they  were  clouds  carried  by  the  wind,  either 
without  rain,  or  which  burst  forth  into  a  calamitous  storm. 
He  thereby  denotes  that  they  brought  nothing  useful,  and 
that  often  they  were  very  hurtful.  He  afterwards  denounces 
on  them  the  dreadful  judgment  of  God,  that  fear  might  re- 
strain the  faithfuh  By  naming  the  mist  or  the  blackness  of 
darkness,  he  alludes  to  the  clouds  which  obscure  the  air;  as 
though  lie  had  said,  that  for  the  momentary  darkness  which 
they  now  spread,  there  is  prepared  for  them  a  much  thicker 
darkness  which  is  to  continue  for  ever, 

18.  For  when  they  speak  great  swelling  vv^ords  of  vanity} 
He  means  that  they  dazzled  the  eyes  of  the  simple  by  high- 
flown  stuff  of  Avords,  that  they  might  not  perceive  their  de- 
ceit, for  it  was  not  easy  to  captivate  their  minds  with  such 
dotages,  except  they  were  first  besotted  by  some  artifice. 
He  then  says  that  they  used  an  inflated  kind  of  words  and 
speech,  that  they  might  fill  the  unwary  with  admiration. 
And  then  this  grandiloquence,  which  the  ample  lungs  of  the 
soul  send  forth,  (as  Persius  says,^)  was  very  suitable  to  cover 
their  shifts  and  trumperies.  There  was  formerly  a  craft  of 
this  kind  in  Valentinus,  and  in  those  like  him,  as  we  learn 
from  the  books  of  Irenteus.  They  made  words  unheard  of 
before,  by  the  empty  sound  of  which,  the  unlearned  being 
smitten,  they  were  ensnared  by  their  reveries. 

Ther-e  are  fanatics  of  a  similar  kind  at  this  day,  who  call 

'  Tlie  words  are, — 

"  For  uttering  bombasts  of  vanity,  they  allure,"  &c. 

The  word  iTi^oyKo.,  being  a  neuter  plural,  may  be  rendered  as  a  noun ; 
literally,  "  overswellings  of  vanity ;"  but  when  applied  to  words,  it  means 
what  is  pompous,  inflated,  bombastic ;  but  these  bombasts  were  those  of 
vanity,  being  empty,  useless,  unprofitable ;  or  as  some  render  the  words, 
they  were  the  bombasts  of  falsehood,  according  to  the  meaning  of  the  word 
as  used  often  in  the  Sept.  ;  they  spoke  false  things  in  a  bombastic  and  in- 
flated strain. —  Erl. 

'  Sat.  i,  14. 


408  COMMENTARIES  ON  CHAP.  II.  19. 

themselves  by  the  plausible  title  of  Libertines  or  free-men. 
For  they  talk  most  confidently  of  the  Spirit  and  of  spiritual 
things,  as  though  they  roared  out  from  above  the  clouds, 
and  fascinate  many  by  their  tricks  and  wiles,  so  that  you 
may  say  that  the  Apostle  has  correctly  proj^hesied  of  them. 
For  they  treat  all  things  jocosely  and  scoffingly  ;  and  though 
they  are  great  simpletons,  yet  as  they  indulge  in  all  vices, 
they  find  favour  with  their  own  people  by  a  sort  of  drollery. 
The  state  of  the  case  is  this,  that  when  the  difference  be- 
tween good  and  evil  is  removed,  everything  becomes  lawful ; 
and  men,  loosed  from  all  subjection  to  laws,  obey  their  own 
lusts.  This  Epistle,  therefore,  is  not  a  little  suitable  to  our 
ago. 

They  allure,  or  bait,  through  the  lusts  of  the  flesh.  He 
strikingly  compares  to  liooks  the  allurements  of  the  ungodly, 
when  they  make  anything  they  please  lawful ;  for  as  tlie 
lusts  of  men  are  headstrong  and  craving,  as  soon  as  liberty 
is  offered,  they  lay  hold  on  it  witli  great  avidity ;  but  soon 
afterwards  tlie  strangling  hook  within  is  perceived.  But  we 
must  consider  the  whole  sentence  of  the  AjDostle. 

He  says  that  they  who  had  really  escaped  from  the  so- 
ciety of  those  in  error  Avere  again  deceived  by  a  new  kind  of 
error,  even  when  the  reins  were  let  loose  to  them  for  the  in- 
dulgence of  every  sort  of  intemperance.  He  hereby  reminds 
us  how  dangerous  are  the  wiles  of  these  men.  For  it  was 
already  a  dreadful  thing  that  blindness  and  thick  darkness 
possessed  almost  all  mankind.  It  was,  therefore,  in  a  man- 
ner a  double  prodigy,  that  men,  freed  from  the  common  errors 
of  the  world,  should,  after  having  received  the  light  of  God, 
be  brought  back  to  a  beastly  indifference.  Let  us  be  re- 
minded of  what  Ave  ought  especially  to  beware  of,  after 
having  been  once  enlightened,  that  is,  lest  Satan  entice  us 
under  the  pretence  of  liberty,  so  as  to  give  ourselves  up  to 
lasciviousness  to  gratify  the  lusts  of  the  flesh.  But  they  are 
safe  from  this  danger  who  seriously  attend  to  the  study  of 
liolincss. 

19.  While  they  promise  them  liberty.  He  shews  their  in- 
consistency, that  they  falsely  promised  liberty,  while  they 
themselves  served  sin,  and  were  in  the  worst  bondage ;  for 


CHAP.  II.  19.  THE  SECOND  EPISTLE  OF  PETER.  409 

no  one  can  give  what  lie  lias  not.  This  reason,  however, 
does  not  seem  to  be  sufficiently  valid,  because  it  sometimes 
happens  that  wicked  men,  and  wholly  unacquainted  with 
Christ,  preach  usefully  concerning  the  benefits  and  blessings 
of  Christ.  But  we  must  observe,  that  what  is  condemned 
here  is  vicious  doctrine,  connected  with  impurity  of  life  ;  for 
the  Apostle's  design  was  to  obviate  the  deceptive  allurements 
by  which  they  ensnared  the  foolish.  The  name  of  liberty  is 
sweet,  and  they  abused  it  for  this  end,  that  the  hearer,  being- 
loosed  from  the  fear  of  the  divine  law,  might  abandon  him- 
self unto  unbridled  licentiousness.  But  the  liberty  which 
Christ  has  procured  for  us,  and  which  he  offers  daily  by  the 
gosjjcl,  is  altogether  different,  for  he  has  exempted  us  from 
the  yoke  of  the  law  as  far  as  it  subjects  us  to  a  curse,  that 
he  might  also  deliver  us  from  the  dominion  of  sin,  as  far  as 
it  subjects  us  to  its  own  lusts.  Hence,  where  lusts  reign, 
and  therefore  where  the  flesh  rules,  there  the  liberty  of 
Christ  has  no  place  whatever.  The  Apostle  then  declares 
this  to  all  the  godly,  that  they  might  not  desire  any  other 
liberty  but  that  which  leads  those,  who  are  set  free  from 
sin,  to  a  willing  obedience  to  righteousness. 

We  hence  learn  that  there  have  ever  been  dej)raved  men 
who  made  a  false  pretence  to  liberty,  and  that  this  has  been 
an  old  cunning  trick  of  Satan.  We  need  not  wonder  that  at 
this  day  the  same  filth  is  stirred  up  by  fanatical  men. 

The  Papists  turn  and  twist  this  passage  against  us,  but 
they  thereby  betray  their  ridiculous  impudence.  For  in  the 
first  place,  men  of  the  filthiest  life,  in  public-houses  and 
brothels,  belch  out  this  charge,  that  we  are  the  servants  of 
corruption,  in  the  life  of  whom  they  cannot  point  out  any- 
thing rejjroachful.  In  the  second  place,  since  we  teach  no- 
thing respecting  Christian  liberty  but  what  is  derived  from 
Christ  and  his  Apostles,  and  at  the  same  time  require  the 
mortification  of  the  flesh,  and  the  proper  exercises  for  sub- 
duing it,  much  more  strictly  than  they  do  who  slander  us, 
they  vomit  forth  their  curses,  not  so  much  against  us  as 
against  the  Son  of  God,  whom  we  have  as  our  certain  teacher 
and  authority. 

Fo7'  of  whom  a  man  is  overcome.    This  sentence  is  derived 


410  COMMENTARIES  ON  CHAP.  II.  20. 

from  military  law  ;  but  yet  it  is  a  common  saying  among 
licathen  writers,  that  there  is  no  harder  or  a  more  miserable 
bondage  than  when  lusts  rule  and  reign.  What  then  ought 
to  be  done  by  us,  on  whom  the  Son  of  God  has  bestowed  his 
Spirit,  not  only  that  we  may  be  freed  from  the  dominion  of 
sin,  but  tliat  we  may  also  become  the  conquerors  of  the  flesh 
and  the  world  ? 

20.  For  if  after  they  have  escaped  20.  Nam  si  ii  qui  aufugerant  ah 
the  pollutions  of  the  world,  through  inquinamcntis  muudi  per  cognition- 
the  knowledge  of  the  Lord  and  Sa-  em  Domini  et  Servatoris  Jesu  Chris- 
viour  Jesus  Christ,  they  are  again  ti,  rursum  iisdem  impliciti  supcran- 
entangled  therein,  and  ovei-come.  the  tur,  facta  sunt  illis  postrema  pejora 
latter  end  is  worse  with  them  than  prioribus. 

the  beginning. 

21.  For  it  had  been  better   for         2t.  Melius  enim  ipsis  esset  non 
them  not  to  have  known  the  way  of  cognovisse  viam  justitife,  quam  ubi 
righteousness,  than,  after  they  have  cognoverunt  converti  ab  eo,    quod 
known  it,  to  turn  from  the  holy  com-  illis  traditum  fuit,  sancto  prpecepto. 
niandment  delivered  vmto  them. 

22.  But  it  is  happened  imto  them  22.  Sed  accidit  illis  quod  vero  pro- 
according  to  the  true  proverb,  The  verbio  dicitur,  Canis  reversus  ad  pro- 
dog  is  turned  to  his  own  vomit  again ;  prium  vomitum ;  et  sus  lota,  ad  vo- 
and  the  sow  that  was  washed  to  her  lutabrum  coeni. 

wallowing  in  the  mire. 

20.  For  if  after.  He  again  shews  how  pernicious  was  the 
sect  which  led  men  consecrated  to  God  back  again  to  their  old 
filth  and  the  corruptions  of  the  world.  And  he  exhibits  the 
heinousncss  of  the  evil  by  a  comparison  ;  for  it  was  no  com- 
mon sin  to  depart  from  the  holy  doctrine  of  God.  It  would 
have  been  better  for  them,  he  says,  not  to  have  known  the 
way  of  righteousness  ;  for  though  there  is  no  excuse  for 
ignorance,  yet  the  servant  who  knowingly  and  wilfully  de- 
spises the  commands  of  his  lord,  deserves  a  twofold  punish- 
ment. There  was  besides  ingratitude,  because  they  wilfully 
extinguished  the  light  of  God,  rejected  the  favour  conferred 
on  them,  and  having  shaken  off  the  yoke,  became  perversely 
wanton  against  God ;  yea,  as  far  as  they  could,  they  pro- 
faned and  abrogated  the  inviolable  covenant  of  God,  which 
had  been  ratified  by  the  blood  of  Christ.  The  more  earnest 
then  ought  we  to  be,  to  advance  humbly  and  carefully  in  the 
course  of  our  calling.  We  must  now  consider  each  sentence. 
By  naming  the  pollutions  of  the  luorld,  he  shews  that  we 
roll  in  filth  and  are  wholly  polluted,  until  we  renounce  the 


CHAP.  TI.  22.  THE  SECOND  EPISTLE  OF  PETEB.  4Il 

world.  By  the  knoivledge  of  Christ  he  no  doubt  iniderstands 
the  gospel.  He  testifies  tliat  the  design  of  it  is,  to  deliver 
us  from  the  defilements  of  the  world,  and  to  lead  us  far  away 
from  them.  For  the  same  reason  he  afterwards  calls  it  the 
way  of  righteousness.  He  then  alone  makes  a  right  progress 
in  the  gospel  who  fiiithfully  learns  Christ  ;  and  he  truly 
knows  Christ,  who  has  been  taught  by  him  to  put  oil' the  old 
man  and  to  put  on  the  new  man,  as  Paul  reminds  us  in 
Eph.  iv.  22.1 

21.  By  saying  that  having  forsaken  the  conimandmeiit  de- 
livered unto  them,  they  returned  to  their  own  pollutions,  he 
intimates  first,  how  inexcusable  they  were  ;  and  secondly,  he 
reminds  us  that  the  doctrine  of  a  holy  and  virtuous  life, 
though  common  to  all  and  indiscriminately  belonging  to  all, 
is  yet  peculiarly  taught  to  those  whom  God  favours  with  the 
light  of  his  gospel.  But  he  declares  that  they  who  make 
themselves  slaves  again  to  the  pollutions  of  the  world  fall 
away  from  the  gospel.  The  faithful  also  do  indeed  sin  ;  but 
as  they  allow  not  dominion  to  sin,  they  do  not  fall  away  from 
the  grace  of  God,  nor  do  they  renounce  the  profession  of 
sound  doctrine  which  they  have  once  embraced.  For  they 
are  not  to  be  deemed  conquered,  while  they  strenuously  re- 
sist the  flesh  and  its  lusts. 

22.  But  it  has  happened  unto  them.  As  the  example  dis- 
turbs many,  when  men  who  had  submitted  to  the  obedience 
of  Christ,  rush  headlong  into  vices  without  fear  or  shame, 
the  Apostle,  in  order  to  remove  the  offence,  says  that  this 
happens  through  their  own  fault,  and  that  because  they  are 
pigs  and  dogs.  It  hence  follows  that  no  part  of  the  sin  can 
be  ascribed  to  the  gospel. 

For  this  purpose  he  quotes  two  ancient  proverbs,  the  first 
of  which  is  found  as  the  saying  of  Solomon  in  Prov.  xxvi.  II. 
But  what  Peter  meant  is  briefly  this,  that  the  gospel  is  a 
medicine  which  purges  us  by  wholesome  vomiting,  but  that 

'  The  end  of  this  verse  is  not  explained,  hut  the  words  of  the  version, 
facta  sunt  illis  ]X>strema  pejora  pyidvihini,  seem  to  mean,  that  their  last 
pollutions  would  become  worse  to  them  than  their  former  pollutions  :  and 
this  is  the  rendering  of  Macknight.  The  sentence  is  commonly  talcen  in 
the  same  sense  as  in  Matt.  xii.  45,  but  the  words  are  some\<hat  different. 
—Ed. 


412  COMMENTARIES  ON  CHAP.III.l. 

there  are  many  dogs  who  swallow  again  what  they  have 
vomited  to  their  own  ruin  ;  and  that  tlie  gospel  is  also  a 
laver  which  cleanses  all  our  uncleanness,  but  that  there  are 
many  swine  who,  immediately  after  washing,  roll  themselves 
again  in  the  mud.  At  the  same  time  the  godly  are  reminded 
to  take  heed  to  themselves,  except  they  wish  to  be  deemed 
doffs  or  swine. 


CHAPTER  III. 

1.  This  second  epistle,  beloved,  I  1.  Hanc  jam,  dilecti,  secundam 
now  write  unto  you  ;  in  both  which  vobis  scribo  epistolam,  in  quibus  ex- 
I  stir  up  Your  piu-e  minds  by  way  of  cito  per  commonefactionem  vestram 
remembrance.  puram  mcntem ; 

2.  That  ye  may  be  mindful  of  the  2.  Ut    memores    sitis   verborum 
Avords  which  were  spoken  before  by  qua;  predict  a  sunt  a  Sanctis  prophe- 
the  holy  prophets,  and  of  the  com-  tis,  et  prrecepti   nostri,   qui  sumus 
raandment  of  us  the  apostles  of  the  apostoli  Domini  et  Servatoris ; 
Lord  and  Saviour: 

3.  Knowing  this  first,  that  there  3.  Hoc  primum  scientes,  quod  ve- 
shall  come  in  the  last  days  scotiers,  nient  in  extremo  dierum  illusore.s, 
walldng  after  their  own  lusts,  secundum  suas  ipsorum  concupiscen- 

tias  ambulantes, 

4.  And  saying,  Where  is  the  pro-  4.  Ac  dicentes,  Ubi  est  promissio 
mise  of  his  coming?  for  since  the  adventus  ejus?  Ex  quo  enim  pa- 
fathers  fell  asleep,  all  tilings  con-  tres  dormierunt,  onmia  sic  perma- 
tinue  as  they  were  from  the  begin-     nent  ab  initio  creationis. 

ning  of  the  creation. 

1.  Lest  they  should  be  wearied  with  the  Second  Epistle 
as  though  the  first  was  sufficient,  he  says  that  it  was  not 
written  in  vain,  because  they  stood  in  need  of  being  often 
stirred  vip.  To  make  this  more  evident,  he  shews  that  they 
could  not  be  beyond  danger,  except  they  were  well  fortified, 
because  they  would  have  to  contend  with  desperate  men, 
who  would  not  only  corrupt  the  purity  of  the  faith,  by  false 
opinions,  but  do  what  they  could  to  subvert  entirely  the 
whole  faith. 

By  saying,  I  stir  up  your  pure  mind,  he  means  the  same 
as  though  he  had  said,  "  I  wish  to  awaken  you  to  a  sin- 
cerity of  mind."  And  the  words  ought  to  be  thus  explained, 
"  I  stir  up  your  mind  that  it  may  be  pure  and  bright."  For 
the  meaning  is,  that  the  minds  of  the  godly  become  dim, 


CHAP.  III.  2.  THE  SECOND  EPISTLE  OF  PETER.  413 

and  as  it  were  contract  rust,  wlicn  admonitions  cease.  But 
we  also  hence  learn,  tliat  men  even  endued  with  learning,  be- 
come, in  a  manner,  drowsy,  except  they  arc  stirred  up  by 
constant  warnings.^ 

It  now  appears  what  is  the  use  of  admonitions,  and  how 
necessary  they  are  ;  for  the  sloth  of  the  flesh  smothers  the 
truth  once  received,  and  renders  it  inefficient,  except  tlie 
goads  of  warnings  come  to  its  aid.  It  is  not  then  enough, 
that  men  should  be  taught  to  know  what  they  ought  to  be, 
but  there  is  need  of  godly  teachers,  to  do  this  second  part, 
deeply  to  impress  the  truth  on  the  memory  of  their  hearers. 
And  as  men  are,  by  nature,  for  the  most  part,  fond  of  no- 
velty, and  thus  inclined  to  be  fastidious,  it  is  useful  for  us 
to  bear  in  mind  what  Peter  says,  so  that  we  may  not  only 
willingly  suifer  ourselves  to  be  admonished  by  others,  but 
that  every  one  may  also  exercise  himself  in  calling  to  mind 
continually  the  truth,  so  that  our  minds  may  become  resplen- 
dent with  the  pure  and  clear  knowledge  of  it. 

^.  That  ye  may  he  mindful.  By  these  words  he  intimates 
that  we  have  enough  in  the  writings  of  the  prophets,  and  in 
the  gospel,  to  stir  us  up,,  provided  we  be  as  diligent  as  it 
behoves  us,  in  meditating  on  them  ;  and  that  our  minds 
sometimes  contract  a  rust,  or  become  bedimmed  through 
darkness,  is  owing  to  our  sloth.  That  God  may  then  con- 
tinually shine  upon  us,  we  must  devote  ourselves  to  that 
study  :  let  our  faith  at  the  same  time  acquiesce  in  witnesses 
so  certain  and  credible.  For  when  we  have  the  prophets  and 
apostles  agreeing  with  us,  nay,  as  the  ministers  of  our  faith, 
and  God  as  the  author,  and  angels  as  approvers,  there  is  no 
reason  that  the  ungodly,  all'united,  should  move  us  from  our 
position.  By  the  commandment  of  the  apostles  he  means  the 
whole  doctrine  in  which  they  had  instructed  the  faithful.^ 

1  The  Apostle  evidently  admits  lluit  they  had  a  sincere  or  a  pure  mind, 
that  is,  freed  from  the  polhitions  referred  to  in  the  last  cliajitcr ;  but  still 
they  stood  in  need  of  being  stirred  up  by  admonitions ;  hence  their  minds 
were  not,  in  a  strict  sense,  perfect,  though  sincere. — Ed. 

-  The  construction  of  the  passage  is  as  follows: — "  In  both  which  I,  by 
admonition,  arouse  your  sincere  mind  to  remember  the  words,  aforetime 
spoken  by  the  holy  prophets,  and  the  doctrine  of  us,  the  apostles  of  our 
Lord  ami  Saviour." 

The  verb  ^v»i^^?va/  is  connected  with  "  arouse  ;"  and  it  i.^  in  this  tense 


414  COMMENTARIES  ON  CHAP.  Ill    o. 

S.  Knoiuing  this  Jirst.  Tlie  i)articiplc  knowing  may  be 
applied  to  the  Apostle,  and  in  this  way,  "  I  labour  to  stir 
you  up  for  this  reason,  because  I  know  what  and  how  great 
is  your  impending  danger  from  scoffers/'  I  however  prefer 
this  explanation,  that  the  participle  is  used  in  place  of  a 
verb,  as  though  he  had  said,  "  Know  ye  this  especially/' 
For  it  was  necessary  that  this  should  have  been  foretold, 
because  they  might  have  been  shaken,  had  impious  men 
attached  them  suddenly  with  scoffs  of  this  kind.  He  there- 
fore wished  them  to  know  this,  and  to  feel  assured  on  the  sub- 
ject, that  they  might  be  prepared  to  oppose  such  men. 

But  he  calls  the  attention  of  the  faithful  again  to  the  doc- 
trine which  he  touched  upon  in  the  second  chapter.  For  by 
the  last  days  is  commonly  meant  the  kingdom  of  Christ,  or 
the  days  of  his  kingdom,  according  to  what  Paul  says, 
"  Ujion  whom  the  ends  of  the  world  are  come."  (1  Cor. 
X.  11.)^  The  meaning  is,  that  the  more  God  offers  himself  by 
the  gospel  to  the  world,  and  the  more  he  invites  men  to 
liis  kingdom,  the  more  audacious  on  the  other  hand  will  un- 
godly men  vomit  forth  the  poison  of  their  impiet3^ 

He  calls  those  scoffers,  according  to  what  is  usual  in  Scrip- 
ture, who  seek  to  appear  witty  by  shewing  contempt  to  God, 
and  by  a  blasphemous  presumption.  It  is,  moreover,  the 
very  extremity  of  evil,  when  men  allow  themselves  to  treat 
the  awful  name  of  God  with  scoffs.  Thus,  the  first  Psalm 
speaks  of  the  seat  of  scoffers.  So  David,  in  Ps.  cxix.  51, 
complains  that  he  was  derided  by  the  proud,  because  he 
attended  to  God's  law.  So  Isaiah,  in  the  2Sth  chapter,  hav- 
ing referred  to  them,  describes  their  supine  security  and  in- 
sensibility. Let  us  therefore  bear  in  mind,  that  there  is 
nothing  to  be  feared  more  than  a  contest  with  scoffers.  On 
this  subject  we  said  something  while  explaining  the  third 
chapter  of  the  Epistle  to  the  Galatians.     As,  however,  the 

used  actively  as  well  as  passively.  See  Matt.  xxvi.  75,  and  Acts  x.  31. 
There  is  in  the  noun,  i-'To\h,  a  metonymy,  the  commandment  for  what  Mas 
commanded  to  be  taught,  the  doctrine.  It  has  tliis  meaning,  according  to 
iScJileusner,  in  John  xii.  .'SO,  and  in  this  Epistle,  cli.  ii.  21. — Ed. 

'  It  is  literally,  "  the  last  of  the  days,"  according  to  the  Hebrew  form 
D'^OT!  n''"inN,  "  the  extremity  of  the  days,"  (Isa.  ii.  2  ;)  but  the  meaning 
is  the  same  as  "  the  last  days,"  as  used  in  Heb.  i.  1,  and  in  other  places,  that 
is,  the  days  of  the  gospel  dispensation. —  Ed. 


CHAP.  III.  4.  THE  SECOND  EPISTLK  OF  PETEK.  415 

holy  Scripture  has  foretold  that  they  would  come,  and  has 
also  given  us  a  shield  by  wliich  we  may  defend  ourselves, 
there  is  no  excuse  why  we  should  not  boldly  resist  them 
Avhatever  devices  they  may  employ. 

4.  Where  is  the  ])roinise.  It  was  a  dangerous  scoft'  when 
they  insinuated  a  doubt  as  to  the  last  resurrection  ;  for  when 
that  is  taken  away,  there  is  no  gospel  any  longer,  the  ])0wer 
of  Christ  is  brought  to  nothing,  the  whole  of  religion  is  gone. 
Then  Satan  aims  directly  at  the  throat  of  the  Church,  when 
he  destroys  faith  in  the  coming  of  Christ.  For  why  did 
Christ  die  and  rise  again,  except  that  he  may  some  time 
gather  to  himself  the  redeemed  from  death,  and  give  them 
eternal  life  ?  All  religion  is  wholly  subverted,  except  faith 
in  the  resurrection  remains  firm  and  immovable.  Hence, 
on  tliis  point  Satan  assails  us  most  fiercely. 

But  let  us  notice  what  the  scoff  was.  They  set  the  regu- 
lar course  of  nature,  such  as  it  seems  to  have  been  from  the 
beginning,  in  opposition  to  the  promise  of  God,  as  though 
these  things  were  contrary,  or  did  not  harmonize  together. 
Though  the  faith  of  the  fathers,  they  said,  was  the  same,  yet 
no  change  has  taken  place  since  their  death,  and  it  is  known 
that  many  ages  have  passed  away.  Hence  they  concluded 
that  what  was  said  of  the  destruction  of  the  world  was  a 
fable  ;  because  they  conjectured,  that  as  it  had  lasted  so 
long,  it  would  be  perpetual. 

5.  For  this  the_y  willingly  are  ig-  5.  Nam  hoc  nesciunt  volcntes, 
noranl  of,  that  by  the  word"  of  God  quod  cceli  jam  olim  fueriiit,  et  terra 
the  heavens  were  of  old,  and  the  ex  aqua,  et  per  aquam  consistens, 
earth  standing  out  of  the  water  and  Dei  serraone  ; 

in  the  water : 

6.  Whereby  the  world  that  then  G.  Per  qufe  mundus  qui  tunc  erat, 
■vvas,  being  overflowed  with  water,     aqua  inundatus  periit : 

perished : 

7.  But  the  heavens  and  the  earth  7.  Qui  autem  nunc  svmt  ca-li  et 
which  are  now,  by  the  same  word  terra,  ejusdem  sermone  repositi  sunt, 
are  kept  in  store,  reserved  unto  fire  et  servantur  igni  in  diem  judicii  et 
against  the  day  of  judgment  and  per-  perditionis  impiorum. 

dition  of  ungodly  men. 

8.  But,  beloved,  be  not  ignorant  8.  Porro  ne  hoc  unum  nos  lateat, 
of  this  one  thing,  that  one  day  is  dilecti,  quod  unus  dies  apud  Domi- 
with  the  Lord  as  a  thousaud  years,  mini  perinde  est  ut  millc  anni,  et 
and  a  thousand  years  as  one  day.  mille  anni  ut  dies  unus. 

0.  For  this  they  loillinrjly  are  vjnorant  of.     l>y  one  argu- 


416  COMMENTARIES  ON  CHAP,  III.  4 

ment  only  lie  confutes  the  scoff  of  the  ungodly,  even  by  this, 
that  the  world  once  perished  by  a  deluge  of  waters,  when 
yet  it  consisted  of  waters.  (Gen.  i.  2.)  And  as  the  history 
of  this  was  well  known,  he  says  that  they  willi7igly,  or  of 
their  ov/n  accord,  erred.  For  they  who  infer  the  perpetuity 
of  the  world  from  its  present  state,  dcsignedl}''  close  their 
eyes,  so  as  not  to  see  so  clear  a  judgment  of  God.  The 
world  no  doubt  had  its  origin  from  waters,  for  Moses  calls  the 
chaos  from  which  the  earth  emerged,  waters  ;  and  further, 
it  was  sustained  by  waters ;  it  yet  pleased  the  Lord  to  use 
waters  for  the  purpose  of  destroying  it.  It  hence  appears 
that  the  power  of  nature  is  not  sufficient  to  sustain  and  pre- 
serve the  world,  but  that  on  the  contrary  it  contains  the 
very  clement  of  its  own  ruin,  whenever  it  may  please  God 
to  destroy  it. 

For  it  ought  always  to  be  borne  in  mind,  that  the  world 
stands  through  no  other  jjower  than  that  of  God's  word,  and 
that  therefore  inferior  or  secondary  causes  derive  from  him 
their  power,  and  2:)roduce  different  effects  as  they  are  directed. 
Thus  through  water  the  world  stood,  but  water  could  have 
done  nothing  of  itself,  but  on  the  contrary  obeyed  God's 
word  as  an  inferior  agent  or  element.  As  soon  then  as  it 
pleased  God  to  destroy  the  earth,  the  same  water  obeyed  in 
becoming  a  ruinous  inundation.  We  now  see  how  egregiously 
they  err,  who  stop  at  naked  elements,  as  though  there  was 
perpetuity  in  them,  and  their  nature  were  not  changeable 
according  to  the  bidding  of  God. 

By  these  few  words  the  petulance  of  those  is  abundantly 
refuted,  who  arm  themselves  with  physical  reasons  to  fight 
against  God.  For  the  history  of  the  deluge  is  an  abundantly 
sufficient  witness  that  the  whole  order  of  nature  is  governed 
by  the  sole  jjower  of  God.     (Gen.  vii.  17.) 

It  seems,  however,  strange  that  he  says  that  the  luorld 
])erished  through  the  deluge,  when  he  had  before  mentioned 
the  heaven  and  the  earth.  To  this  I  answer,  that  the  heaven 
was  then  also  submerged,  that  is,  the  region  of  the  air,  which 
stood  open  between  the  two  waters.  For  the  division  or 
separation,  mentioned  by  Moses,  was  then  confounded.  (Gen. 
i.  6 ;)  and  the  word  heaven  is  often  taken  in  this  sense.     If 


CHAP.  II [.  7.  THE  SECOND  EPISTLE  OF  PETER.  41  7 

any  wishes  for  more  on  tliis  subject,  let  liim  read  Aui;ustlnc 
on  the  City  of  God.  Lib.  20.^ 

7.  But  the  heavens  and  the  earth  which  are  now.  lie  docs 
not  infer  this  as  tlio  consequence  ;  for  ]iis  purpose  was  no 
otlicr  tlian  to  dissipate  the  craftiness  of  scoffers  respecting 
tlie  perpetual  state  of  nature  ;  and  we  sec  many  such  at  this 
day,  who  being  slightly  embued  with  the  rudiments  of  phi- 
losophy, only  hunt  after  profane  speculations,  in  order  that 
tliey  may  pass  themselves  off  as  great  philosophers. 

But  it  now  appears  quite  evident  from  what  has  been  said, 
that  there  is  nothing  unreasonable  in  the  declaration  made 
by  the  Lord,  that  the  heaven  and  the  earth  shall  hereafter 

'  The  two  verses,  tlie  fifth  and  the  sixth,  h.ave  been  differently  explained. 
"  The  earth,"  say  some,  "  subsisting-  from  water  and  througli  water,"  that 
is,  emerging  from  water  and  made  firm  and  solid  by  means  of  water ; 
which  is  true,  for  through  moisture  the  earth  adheres  together  and  be- 
comes a  solid  mass.  Others  render  the  last  clause,  "  in  wafer,"  or  in  the 
niidstof  v.ater,  that  is,  surrounded  by  water ;  and  this  is  the  most  suitable 
meaning. 

The  l,'£y  at  the  beginning  of  the  sixth  verse,  refers,  according  to  Bcza, 
Whithp,  and  others,  to  the  heavens  and  the  eartli  in  tb.e  preceding  verse, 
the  deluge  being  occasioned  by  "  the  windows  of  heaven  being  opened," 
and  ••'  the  fountains  of  the  great  deep  being  broken  up."  (Gen.  vii.  11.) 
"  By  which  (or  by  the  means  of  which)  the  world  at  that  time,  being  over- 
flowed with  water,  was  destroyed." 

The  objection  to  this  view  is,  as  justly  stated  by  MacJcnight,  that  the 
correspondence  l)etween  this  verse  and  the  following  is  thereby  lost  :  the 
reservation  of  the  world  to  be  destroyed  by  fire  is  expressly  ascribed,  in 
verse  seventh,  to  God's  word ;  and  to  the  same  ought  the  destruction  of 
the  old  world  to  be  ascribed.  This  is  doubtless  (he  mciining  required  by 
the  passage,  but  "  which"  being  in  the  plural,  creates  a  difficulty,  and  tliere 
is  no  ditierent  reading.  MackHight  solves  the  difficulty  by  saying  that  the 
plural  "  which"  or  whom,  refers  to  "  Avord,"  meaning  Christ,  and  ''  God," 
as  in  the  first  verse  of  this  chapter,  "  in  both  whieli,"  a  reference  is  made 
to  what  is  implied  in  "  the  second  Epistle,"  that  is,  the  first,  lie  supposes 
that  there  is  liere  the  same  anomalous  mode  of  speaking.  But  the  con- 
jecture which  has  been  made  is  not  improbable,  that  it  is  a  typographical 
mistake,  *"  being  put  for  «i>  or  for  ok  Then  the  meaning  would  be  evi- 
dent ;  and  the  two  pnrts  would  correspond  tlie  one  with  the  other : 

5.   "  For  of  this  they  are  wilfully  ignorant,  that  the  lieavens  existed  of 
old  and  the  earth  (ivhich  subsisted  from  water  and  in  water,)  by 
n.  the  word  of  God  ;  by  which  the  world  at  that  time,  being  ovcr- 
7.  flowed  with  water,  was  destroyed.      But  the  present  heavens  and 
the  earth  are  by  His  word  reserved,  being  kept  for  fire  to  the  day 
of  judgment  and  of  the  perdition  of  ungodly  men." 
By  "  word"  here  is  meant  command,  or  power,  or  the  Jiat  by  which  llic 
world  was  created  ;  and  by  the  same  it  Avas  destroyed,  and  by  the  same  it 
will  be  finally  destroyed.     Instead  of  airJ  '•  the  same,"  Gricshach  has  in- 
troduced into  his  text  al-ou,  "  His." — Ed. 

'1  D 


418  COMMENTARIES  ON  CHAP.  III.  8. 

be  consumed  by  firo,  because  tlic  reason  for  the  fire  is  the 
same  as  that  for  the  water.  For  it  was  a  common  saying 
even  among  the  ancients,  that  from  these  two  chief  elements 
all  things  have  proccedocl.  But  as  he  had  to  do  with  the 
ungodly,  he  speaks  expressly  of  their  destruction. 

8.  But  he  not  ignorant  of  this  one  thing.  He  now  turns 
to  speak  to  the  godly  ;  and  he  reminds  them  that  when 
the  coming  of  Christ  is  the  subject,  they  were  to  raise  up- 
wards their  eyes,  for  by  so  doing,  they  would  not  limit,  by 
their  unreasonable  wishes,  the  time  appointed  by  the  Lord. 
For  waiting  seems  very  long  on  this  account,  because  we 
have  our  eyes  fixed  on  the  shortness  of  the  present  life,  and 
we  also  increase  weariness  by  computing  days,  hours,  and 
minutes.  But  when  the  eternity  of  God's  kingdom  comes 
to  our  minds,  many  ages  vanish  away  like  so  many  mo- 
ments. 

This  then  is  what  the  Apostle  calls  our  attention  to,  so 
that  we  may  know  that  the  day  of  resurrection  does  not  de- 
pend on  the  present  flow  of  time,  but  on  the  hidden  purpose 
of  God,  as  though  he  had  said,  "  Men  wish  to  anticipate  God 
for  this  reason,  because  they  measure  time  according  to  the 
judgment  of  their  own  flesh  ;  and  they  are  by  nature  in- 
clined to  impatience,  so  that  celerity  is  even  delay  to  them  : 
do  ye  then  ascend  in  your  minds  to  heaven,  and  thus  time 
will  be  to  you  neither  long  nor  short.'' 

9.  The  Lord  is  not  slack  concern-  9.  Non  tardat  Pominus  in  pro- 
ing  his  promise,  as  some  men  count  missiono,  sicnti  qnidam  tarditatem 
slackness :  but  is  long-suftering  to  existimant ;  scd  tolerantem  se  pree- 
ns-ward,  not  willing  that  any  should  bet  erga  nos,  nolens  iillos  perire,  sed 
perish,  but  that  all  should  come  to  onnies  ad  poenitentiam  recipere  {ant, 
repentance.  colligi,  vel.  aggregari.) 

10.  But  the  day  of  the  Lord  will  10.  Veniet  autem  dies  Domini 
come  as  a  thief  in  the  night ;  iu  the  tanquam  fur  in  nocte,  in  qua  coeli  in 
which  the  heavens  shall  pass  away  modum  procellie  transibunt,  elemen- 
Avitli  a  greiit  noise,  and  the  elements  ta  autem  ardorc  solventur  ;  et  terra, 
shall  melt  with  fervent  heat,  the  quseque  in  ea  suirt  opera  ardebunt. 
earth  also,  and  the  works  that  are 

therein,  shall  be  burnt  up. 

11.  Seeivg  then  th'it  all  these  11.  Quum  hrec  igitur  omnia  sol- 
tliings  shall  be  dissolved,  what  man-  vantiu*,  quales  oportet  nos  esse  in 
ner  of  persons  ought  ye  to  be  in  all  Sanctis  conversationibus  et  pietati- 
holy  conversation  and  godliness  ;  bus ; 

12.  Looking  for  and  hasting  unto  12.  Expectantes  properando  ad- 
thecomingof  the  diiy  of  God,  where-    ventum  diei  Dei,  propter  quem  coeli 


CHAP.  Ill  9.  THE  SECOND  EPISTLE  OF  PETER.  419 

in  the  heavens,  being  on  lire,  shall  solvcntiir,  ct  clementa  ardore  con- 
be  dissolved,  and  the  elements  shall  sumentur  ? 
melt  with  fervent  heat  ? 

13.  Nevertheless  we,  according  to         13.   Novos  autem  ccclos  et  terram 

his  promise,  look  for  new  heavens  novam  jnxta  proniissnm  ejus  cxpcc- 

and  a  new  earth,  wherein  dwelleth  tamns,  in  quibus  habitat  justitia. 
righteousness. 

9.  But  the  Lord  is  not  slack,  or,  delays  not.  He  checks 
extreme  and  unreasonable  haste  by  another  reason,  that  is, 
that  the  Lord  defers  his  cominc:,  that  lie  mio-lit  invite  all 
mankind  to  repentance.  For  our  minds  are  always  prurient, 
and  a  doubt  often  creeps  in,  why  he  does  not  come  sooner. 
But  when  we  hear  that  the  Lord,  in  delaying,  shews  a  concern 
for  our  salvation,  and  that  he  defers  the  time  because  he  has 
a  care  for  us,  there  is  no  reason  why  we  should  any  longer 
complain  of  tardiness.  lie  is  tardy  who  allows-an  occasion 
to  pass  b}'  througli  slothfulness  :  there  is  nothing  like  this 
in  God,  who  in  the  best  manner  regulates  time  to  j^romotc 
our  salvation.  And  as  to  the  duration  of  the  whole  world, 
we  must  think  exactly  the  same  as  of  the  life  of  every  indi- 
vidual ;  for  God  by  prolonging  time  to  each,  sustains  him 
that  he  may  repent.  Li  the  like  manner  he  does  not  hasten 
the  end  of  the  world,  in  order  to  give  to  all  time  to  repent. 

This  is  a  very  necessary  admonition,  so  that  we  may  learn 
to  employ  time  aright,  as  wc  shall  otherwise  suffer  a  just 
punishment  for  our  idleness. 

Not  willing  that  any  should  pe7'ish.  So  wonderful  is  his 
love  towards  mankind,  that  he  would  have  them  all  to  be 
saved,  and  is  of  his  own  self  prepared  to  bestow  salvation  on 
the  lost.  But  the  order  is  to  be  noticed,  that  God  is  ready 
to  receive  all  to  repentance,  so  that  none  may  perish  ;  for  in 
these  words  the  way  and  manner  of  obtaining  salvation  is 
pointed  out.  Every  one  of  us,  therefore,  who  is  desirous  of 
salvation,  must  learn  to  enter  in  by  this  way. 

But  it  may  be  asked,  If  God  wishes  none  to  perish,  why 
is  it  that  so  many  do  perish  ?  To  this  my  answer  is,  that 
no  mention  is  hero  made  of  the  hidden  purpose  of  God, 
according  to  which  the  reprobate  are  doomed  to  their  own 
ruin,  but  only  of  his  will  as  made  known  to  us  in  the  gospel. 
For  God  there  stretches  forth  his  hand  without  a  difference 


420  COMMENTARIES  ON  CHAP.  III.  10. 

to  all,  Lut  lays  Lold  only  of  those,  to  lead  tliem  to  himself, 
whom  he  has  chosen  before  the  foundation  of  the  world.^ 

But  as  tlie  verb  '^coprjcrat  is  often  taken  passively  by  the 
Greeks,  no  less  suitable  to  tliis  passage  is  the  verb  which  I 
have  put  in  the  margin,  that  God  would  have  all,  who  liad 
been  before  wandering  and  scattered,  to  be  gathered  or  come 
together  to  repentance. 

10.  But  the  day  of  the  Lord  will  come.  This  has  been 
added,  that  tlie  faithful  might  be  always  watching,  and  not 
promise  to-morrow  to  themselves.  For  we  all  labour  under 
two  very  diiferent  evils — too  much  haste,  and  slothfuluess. 
We  are  seized  with  impatience  for  the  day  of  Christ  already 
expected  ;  at  the  same  time  we  securely  regard  it  as  afar 
off.  As,  then,  the  Apostle  has  before  reproved  an  unreason- 
able ardour,  so  he  now  shakes  off  our  sleepiness,  so  that  we 
nmy  attentively  expect  Christ  at  all  times,  lest  we  should 
become  idle  and  negligent,  as  it  is  usually  the  case.  For 
whence  is  it  that  flesh  indulges  itself  except  that  there  is 
no  thought  of  the  near  coming  of  Christ  ? 

What  afterwards  follows,  respecting  the  burning  of  heaven 
and  earth,  requires  no  long  explanation,  if  indeed  we  duly 
consider  what  is  intended.  For  it  was  not  his  purpose  to 
speak  refinedly  of  fire  and  storm,  and  other  things,  but  only 
that  he  might  introduce  an  exhortation,  which  lie  imme- 
diately adds,  even  that  we  ought  to  strive  after  newness  of 
life.  For  he  thus  reasons,  that  as  heaven  and  earth  are  to 
be  purged  by  fire,  that  they  may  correspond  with  the  king- 
dom of  Christ,  hence  the  renovation  of  men  is  much  more 
necessary.  Mischievous,  then,  are  those  interpreters  who 
consume  much  labour  on  refined  speculations,  since  the 
Apostle  applies  his  doctrine  to  godly  exhortations. 

Heaven  and  earth,  he  saj's,  shall  pass  away  for  our  sakes ; 
is  it  meet,  then,  for  us  to  be  engrossed  with  the  things  of 
earth,  and  not,  on  the  contrary,  to  attend  to  a  holy  and  godly 
life?  The  corruptions  of  heaven  and  earth  will  be  purged 
by  fire,  while  yet  as  the  creatures  of  God  they  are  pure ; 
what  then  ought  to  be  done  by  us  who  are  full  of  so  many 
pollutions  ? 

'  A  similar  view  was  taken  by  Esstius,  I'iscator,  and  Beza.  —  Ed. 


CHAP.  III.  12.  THE  SECOND  EPISTLE  OF  PETER.  421 

As  to  the  word  godlinesses  [pietatibus,)  the  plural  number 
is  used  for  the  singular,  except  you  take  it  as  meaning  the 
duties  of  godliness.^  Of  the  elements  of  the  world  I  shall 
only  say  this  one  thing,  that  they  are  to  be  consumed,  only 
that  they  may  be  renovated,  their  substance  still  remaining 
the  same,  as  it  may  be  easil}^  gathered  from  Rom.  viii.  2J, 
and  from  other  passages.^ 

12.  Looking  for  and  hasting  unto,  or,  waiting  for  by  has- 
tening ;  so  I  render  the  words,  though  they  are  two  parti- 
ciples ;  for  what  we  had  before  separately  he  gathers  now  into 
one  sentence,  that  is,  that  we  ought  hastily  to  wait.  Now 
this  contrarious  hope  possesses  no  small  elegance,  like  the 
proverb,  "  Hasten  slowly,"  (festina  lente.)  When  he  says, 
"  Waiting  for,"  he  refers  to  the  endurance  of  hope  ;  and  he 
sets  hastening  in  opposition  to  torpor ;  and  both  are  very 
apposite.  For  as  quietness  and  waiting  are  the  pecidiarities 
of  ho{)e,  so  we  must  always  take  heed  lest  the  security  of 
the  flesh  should  creep  in  ;  we  ought,  therefore,  strenuously 
to  labour  in  good  works,  and  run  quickly  in  the  race  of  our 
calling.^  What  he  before  called  the  day  of  Christ  (as  it  is 
everywhere  called  in  Scripture)  he  now  calls  the  day  of  God, 
and  that  rightly,  for  Christ  will  then  restore  the  kingdom  to 
the  Father,  that  God  may  be  all  in  all. 

14.  Wherefore,    beloved,    seeing         14.   Quare,  dilecti,  qiium  lircc  cx- 

tliat  ye  look  for  such  thhigs,  he  dili-  pectetis,    studete    incont;imiiiati   ct 

gent,  that  ve  may  be  found  of  him  irreprehensibiles  ab  co  inveiiiri  iti 

in  peace,  without  spot,  and  blame-  pace : 
less  : 

^  The  previous  word  is  also  in  the  i;hiral  mmiber,  "in  holy  conversa- 
tions." What  seems  to  be  meant  is,  that  every  part  of  the  conduct  should 
be  holy,  and  tiiat  every  part  of  godliness  should  be  attended  to  :  "  In  every 
])art  of  a  holy  life,  and  every  act  of  godliness;"  that  is,  we  are  not  to  be 
holy  in  part  or  pious  in  part,  but  attend  to  every  branch  of  duty  towards 
man,  and  every  branch  of  duty  towards  God. — Ed. 

■  All  that  is  said  here  is,  that  there  will  be  new  heavens  and  a  new 
earth,  and  not  that  the  present  heavens  and  the  present  earth  will  be  re- 
novated.    See  Rev.  xx.  11;  xxi.  1. — Ed. 

3  rhe  first  meaning  of  a-^sJSw  is  to  hasten,  and  it  is  often  used,  when 
connected  with  another  verb,  adverbially  as  proposed  by  Calvin ;  Init 
when  followed  as  here  by  an  accusative  case,  it  has  often  the  secondary 
meaning  of  earnestly  desiring  a  thing.  It  is  so  taken  here  by  i^c/ilcu.'^- 
ncr,  Parkhurst,  and  Mnckni'tld ;  "'Expecting  and  earnestly  desiring  the 
coming  of  the  day  of  God." — Ed. 


422  COMMENTARIES  ON  CHAP.  III.  1-i. 

15.  And   account  tin  it  the  long-         15.  Et  Domini  nostri  tolerantiam 

suffering  of  our  Lord  is  salvation ;  salutem  existiniate,  quemadmodum 

even  as  our  beloved   brother  Paul  et    dilectus    frater   noster   Paulus, 

also,  according  to  the  wisdom  given  secundum    datara    sibi    sapientiam 

unto  him,  hath  Avritten  unto  you  ;  scripsit  vobis  ; 

10.   As   also   in    all  his  epistles,         IG.   Sicuti  in  omnibus  Epistolis, 

speaking  in  them  of  these  things  :  loquens  de  iis  in  quibus  sunt  quas- 

in  which  are  some  things  hard  to  be  dam  difficilia  intellectu,  quie  indocti 

understood,  which  they  that  are  un-  et  instabCes  invertunt  (ut  et  ca;teras 

learned  and  unstable  wrest,  as  tJiey  Scripturas)  ad  suam  perniciem. 
do  also  the  other  scriptures,  unto 
their  own  destruction. 

17.  Ye  therefore,  beloved,  seeing  17.  Vos  igitur,  dilecti,  prsemoniti 
ye  know  these  things  before,  beware  cavete,  ut  ne  simul  nefariorum  cr- 
lest  ye  also,  being  led  away  with  the  rore  abacti,  excidatis  a  vestra  fir- 
error  of  the  wicked,  fall  from  your  mitate. 

own  stedfastness : 

18.  But  grow  in  grace,  and  in  the  18.  Crescite  autcm  in  gratia  et 
knowledge  of  our  Lord  and  Saviour  notitia  Domini  nostri  et  Servatoris 
Jesus  Christ.  To  him  be  glory  both  Jesu  Christ i;  ipsi  gloria  et  nunc  et 
now  and  for  ever.     Amen.  in  diem  aiternitatis. 

14.  Wherefore.  He  justly  reasons  from  hope  to  its  effect, 
or  tlie  practice  of  a  g'oclly  life ;  for  hope  is  living-  and  effica- 
cious ;  therefore  it  cannot  be  but  that  it  will  attract  us  to 
itself  He,  then,  who  waits  for  new  heavens,  must  begin 
with  renewal  as  to  himself,  and  diligently  aspire  after  it ; 
but  they  who  cleave  to  their  own  filth,  think  nothing,  it  is 
certain,  of  God's  kingdom,  and  have  no  taste  for  anything 
but  for  this  corrupt  world. 

But  we  must  notice  what  he  says,  that  we  ought  to  be 
found  blameless  by  Christ ;  for  by  these  words  he  intimates, 
that  while  the  world  engages  and  engrosses  the  minds  of 
others,  we  must  cast  our  eyes  on  the  Lord,  and  he  shews  at 
the  same  time  what  is  real  integrity,  even  that  which  is 
approved  by  his  judgment,  and  not  that  which  gains  the 
praise  of  men.^ 

The  Avord  peace  seems  to  be  taken  for  a  quiet  state  of 
conscience,  founded  on  hope  and  patient  waiting.^     For  as 

'  He  says,  "  Expecting  these  things,  be  diligent,"  &c.  ;  ff'Tovoitra-ri,  has- 
ten, make  speed,  diligently  strive,  earnestly  labour,  carefully  endeavoiu*  : 

"  Therefore,  beloved,  since  ye  expect  these  things,  diligently  strive  to 
be  foiuul  by  him  in  peace,  unspotted  and  imblamable ;"  that  is,  having  no 
stain,  and  not  chargeable  with  crime. — Ed. 

^  Some  say,  "  peace"  with  God ;  but  the  view  of  Calvin  is  more  suit- 
able here. — Ed. 


CHAP.  III.  16.         THE  SECOND  EPISTLE  OF  PETER.  423 

SO  few  turn  their  attention  to  the  judgment  of  Christ,  hence 
it  iSj  that  while  they  are  carried  headlong  by  their  impor- 
tunate lusts,  they  are  at  the  same  time  in  a  state  of  dis- 
quietude. This  peace,  then,  is  the  quietness  of  a  peaceable 
soul,  which  acquiesces  in  the  word  of  God. 

It  may  be  asked,  how  any  one  can  be  found  blameless  by 
Christ,  when  we  all  labour  under  so  many  deficiencies.  But 
Peter  here  only  points  out  the  mark  at  which  the  faithful 
ought  all  to  aim,  though  they  cannot  reach  it,  until  having 
put  off  their  flesh  they  become  wholly  united  to  Christ. 

15.  The  long-suffering  of  our  Lord.  He  takes  it  as 
granted  that  Christ  defers  the  day  of  his  coming,  because 
he  has  a  regard  for  our  salvation.  He  hence  animates  the 
faithful,  because  in  a  longer  delay  they  have  an  evidence  as 
to  their  own  salvation.  Thus,  what  usually  disheartens 
others  through  weariness,  he  wisely  turns  to  a  contrary 
purpose. 

Even  as  our  beloved  brother  Paul.  We  may  easily  gather 
from  the  Epistle  to  the  Galatians,  as  well  as  from  other 
places,  that  unprincipled  men,  who  went  about  everywhere 
to  disturb  the  churches,  in  order  to  discredit  Paul,  made 
use  of  this  pretence,  that  he  did  not  well  agree  with  the 
other  Apostles.  It  is  then  probable  that  Peter  referred  to 
Paul  in  order  to  shew  their  consent ;  for  it  was  very  neces- 
sary to  take  away  the  occasion  for  such  a  calumny.  And 
yet,  when  I  examine  all  things  more  narrowly,  it  seems  to 
me  more  probable  that  this  Epistle  was  composed  by  another, 
according  to  what  Peter  communicated,  than  that  it  was 
written  by  himself,  for  Peter  himself  would  have  never 
spoken  thus.  But  it  is  enough  for  me  that  Me  have  a  wit- 
ness of  his  doctrine  and  of  his  goodwill,  who  brought  forward 
nothing  contrarj'  to  what  he  would  have  himself  said. 

16.  In  which  are  some  things.  The  relative  which  docs 
not  refer  to  epistles,  for  it  is  in  the  neuter  gender.^     The 

1  It  is  in  tlie  feminine  Gfender  in  some  MSS.  The  authority  as  to  the 
copies  and  versions  is  nearly  equal.  The  difterence  is  not  much  as  to  the 
sense,  only  "  in  which  epistles,"  reads  better.  So  thought  Bc:a,  Mill, 
and  others. 

It  has  been  a  question  as  to  the  particular  epistle  referred  to  by  Peter ; 
for  that  he  alludes  to  some  particular  epistle  is  evident  from  the  manner 


421'  COMMENTARIES  ON  CHAP.  I.  16. 

meaning"  is,  that  in  the  tilings  which  he  wrote  tlicre  was 
sometimes  an  obscurity,  which  gave  occasion  to  the  unlearned 
to  go  astiay  to  their  own  ruin.  We  are  reminded  by  these 
words,  to  reason  soberly  on  things  so  high  and  obscure  ;  and 
further,  we  are  here  strengthened  against  this  kind  of  oftence, 
lest  the  foolish  or  absurd  speculations  of  men  should  disturb 
us,  by  which  they  entangle  and  distort  simple  truth,  which 
ought  to  serve  for  edification. 

But  we  must  observe,  that  wc  are  not  forbidden  to  read 
Paul's  Epistles,  because  they  contain  some  things  hard  and 
difficult  to  be  understood,  but  that,  on  the  contrary,  they  are 
commended  to  us,  provided  wo  bring  a  calm  and  teachable 
mind.  For  Peter  condemns  men  who  are  trifling  and  vola- 
tile, who  strangely  turn  to  their  own  ruin  what  is  useful  to 
all.  Nay,  he  says  that  this  is  commonly  done  as  to  all  the 
Scripture:  and  yet  he  docs  not  hence  conclude,  that  we  are 
not  to  read  it,  but  only  shews,  that  those  vices  ought  to  be 

in  which  he  writes.  Tlie  difficulty  hos  arisen  from  connecting  the  reference 
made  to  Paul,  only  with  the  former  ])art  of  the  loth  verse,  while  that  part 
ought  to  he  viewed  only  as  an  addition  to  the  former  verse  ;  and  the 
former  ver.e  stands  connected  with  the  new  heavens  and  the  new  earth. 
Ho  that  the  subjects  in  hand  are  the  day  of  judgment,  the  future  state, 
and  the  necessity  of  being  prepared  for  it;  and  that  these  are  the  things 
referred  to  is  evident  from  this,  that  he  says,  that  Paul  speaks  of  them  in 
all  his  epistles,  which  is  not  true,  as  tn  what  is  said  at  the  beginning  of  the 
15th  verse.     The  passage  then  ought  to  be  thus  rendered  : — 

14.    "  Therefore,   beloved,    since  ye  expect  these   things,   diligently 

strive  to  be  found  by  him  in  peace,   mispotted  and  unblamable  ; 
15.  and  deem  the  long- suffering  of  our  Lord  to  he  for  salvation:  even 

as  Paul,  our  beloved  brother,  has,  according  to  the  wisdom  given 
IG.  to  him,  written  to  yon ;  as  also  in  all  his  epistles,  when  speaking 

in  them  of  these  things  ;  in  which  (epistles)  there  are  some  things 

difMcult  to  be  understood,"  &c. 
Now  the  spccii'.l  epistle  referred  to  was  most  probably  the  epistle  to  the 
Hebrews,  one  particuhir  design  of  which  was  to  direct  the  attention  of  the 
Jew's  to  the  country  promised  to  their  fathers.  Some,  indeed,  hold  that 
that  epistle  was  written  to  the  Jews  in  Judea  ;  but  others  maintain  that 
it  was  written  to  converted  Hebrews  generally,  whether  in  Judea  or  else- 
where;  and  this  passage  seems  to  favour  the  latter  opinion. 

If  the  view  given  here  is  right,  that  is,  that  the  subjects  on  which  refer- 
ence is  made  to  Paul,  are  those  mentioned  in  the  J  2th,  the  13th,  and  14th 
verses,  then  there  is  no  epistle  of  Paid  which  coidd  be  more  appropriately 
referred  to  tlian  that  to  the  Hebrews,  as  the  new  heavens  and  the  new 
earth  answer  exactly  to  "  the  better  and  heavenly  country,"  mentioned  in 
the  Epistle  to  the  Hebrews.  See  Heb.  xi.  16.  Besides,  the  exhortations 
and  warnings  of  tliat  epistle  wholly  coincide  with  the  exhortation  given  here 
by  Vctcr.—J^tf. 


CHAP.  III.  17.  THE  SECOND  EPISTLE  OF  PETER.  426 

corrected  wliicli  prevent  improvement,  and  not  only  so,  bnt 
render  deadly  to  us  what  God  has  appointed  for  our  salva- 
tion. 

It  may,  however,  be  asked,  Whence  is  this  obscurity,  for 
the  Scripture  shines  to  us  like  a  lamp,  and  guides  our  steps  ? 
To  this  I  reply,  that  it  is  nothing  to  be  wondered  at,  if  Peter 
ascribed  obscurity  to  the  mysteries  of  Christ's  kingdom,  and 
especially  if  we  consider  how  hidden  they  are  to  the  percep- 
tion of  the  flesh.  However,  the  mode  of  teaching  which  God 
has  adopted,  has  been  so  regulated,  that  all  who  refuse  not 
to  follow  the  Holy  Spirit  as  their  guide,  find  in  the  Scripture 
a  clear  light.  At  the  same  time,  many  are  blind  who  stum- 
ble at  mid-day  ;  others  are  proud,  who,  wandering  through 
devious  paths,  and  flying  over  the  roughest  places,  rush  head- 
long into  ruin. 

17.  Ye,  therefore,  beloved.  After  having  shewn  to  the 
faithful  the  dangers  of  which  they  were  to  beware,  he  now 
concludes  by  admonishing  them  to  be  wise.  But  he  shews 
that  there  was  need  of  being  watchful,  lest  they  should  be 
overwhelmed.  And,  doubtless,  the  craft  of  our  enemy,  the 
many  and  various  treacheries  which  he  employs  against  us, 
the  cavils  of  ungodly  men,  leave  no  place  for  security.  Hence, 
vigilance  must  be  exercised,  lest  the  devices  of  Satan  and  of 
the  wicked  should  succeed  in  circumventing  us.  It,  how- 
ever seems  that  we  stand  on  slippery  ground,  and  the  cer- 
tainty of  our  salvation  is  suspended,  as  it  were,  on  a  thread, 
since  lie  declares  to  the  faithful,  that  they  ought  to  take  liecd 
lest  they  should  fall  from  their  own  steadfastness. 

What,  then,  will  become  of  us,  if  we  are  exposed  to  the 
danger  of  fiillino- ?  To  this  I  answer,  that  this  exhortation, 
and  those  like  it,  are  by  no  means  intended  to  shake  the 
firnniess  of  that  faith  wdiich  rccumbs  on  God,  but  to  correct 
the  sloth  of  our  flesh.  If  any  one  wishes  to  see  more  on  this 
subject,  let  him  read  what  has  been  said  on  the  tenth  chap- 
ter of  the  First  Epistle  to  the  Corinthians. 

The  meaning  is  this,  that  as  long  as  we  are  in  the  flesh, 
our  tardiness  must  be  roused,  and  that  this  is  fitly  done  by 
having  our  weakness,  and  the  variety  of  dangers  which  sur- 
round us,  placed  before  our  eyes  ;  but  tliat  the  confidence 


426    COMMENTARIES  ON  SECOND  EPISTLE  OP  PETER.     CHAP.  III.  18 

which  rests  on  God's  promises  ought  not  to  be  thereby 
shaken. 

]  8.  But  grow  in  grace.  He  also  exhorts  us  to  make  pro- 
gress ;  for  it  is  the  only  way  of  ijersevering;,  to  make  conti- 
nual advances,  and  not  to  stand  still  in  the  middle  of  our 
journey  ;  as  though  he  had  said,  that  they  only  would  be  safe 
who  laboured  to  make  progress  daily. 

The  word  grace,  I  take  in  a  general  sense,  as  meaning 
those  spiritual  gifts  we  obtain  through  Christ.  But  as  we  be- 
come partakers  of  these  blessings  according  to  the  measure  of 
our  faith,  knotuledge  is  added  to  grace  ;  as  though  he  had  said, 
that  as  faith  increases,  so  would  follow  the  increase  of  grace.^ 

To  him  he  glory.  This  is  a  remarkable  passage  to  prove 
the  divinity  of  Christ ;  for  what  is  said  cannot  belong  to  any 
but  to  God  alone.  The  adverb  of  the  present  time,  now,  is 
designed  for  this  end,  that  we  may  not  rob  Christ  of  his  glory, 
during  our  warfare  in  the  world.  Pie  then  adds, /or  ever,  that 
we  may  now  foi'm  some  idea  of  his  eternal  kingdom,  which 
Avill  make  known  to  us  his  full  and  perfect  glory. 

*  "  Grace"  is  the  attainment,  and  "  the  knowledge"  of  Christ  is  the  way 
and  means.  The  chief  thing  is  often  mentioned  first  in  Scripture,  and 
then  that  which  leads  to  it,  or  the  cause  of  it. — Ed. 


END  OF  THE  SECOND  EPISTLE  OF  PETER. 


COMMENTARIES 


THE  EPISTLE  OF  JUDE. 


THE  ARGUMENT. 

Though  there  was  a  dispvite  among  the  ancients  respect- 
ing this  Epistle,  yet  as  the  reading  of  it  is  useful,  and  as  it 
contains  nothing  inconsistent  with  the  purity  of  apostolic 
doctrine,  and  was  received  as  authentic  formerly,  by  some 
of  the  best,  I  willingly  add  it  to  the  others.  Its  brevity, 
moreover,  does  not  require  a  long  statement  of  its  contents  ; 
and  almost  the  whole  of  it  is  nearly  the  same  with  the  se- 
cond chaj^ter  of  the  last  Epistle. 

As  unprincipled  men,  under  the  name  of  Christians,  had 
crept  in,  whose  chief  object  was  to  lead  the  unstable  and 
weak  to  a  profane  contempt  of  God,  Jude  first  shews,  that 
the  faithful  ought  not  to  have  been  moved  by  agents  of  this 
kind,  by  which  the  Church  has  always  been  assailed  ;  and 
yet  he  exhorts  them  carefully  to  beware  of  such  pests.  And 
to  render  them  more  hatefid  and  detestable,  he  denounces 
on  them  the  ai^proaching  vengeance  of  God,  such  as  their 
impiety  deserved.  Now,  if  we  consider  what  Satan  has 
attempted  in  our  age,  from  the  commencement  of  the 
revived  gospel,  and  what  arts  he  still  busily  employs  to 
subvert  the  faith,  and  the  fear  of  God,  what  was  a  useful 
warning  in  the  time  of  Jude,  is  more  than  necessary  in  our 
age.  But  this  will  appear  more  fully  as  we  proceed  in  read- 
ing the  Epistle. 


4:^8  COMMENTARIES  ON  VER.  1. 

1.  Jiule,  the  servant  of  Jesus  1.  Judas  Jesu  Christi  seryus,  fra- 
Christ,  and  brollicr  of  James,  to  tor  autem  Jacobi,  vocatis  qui  in  Deo 
them  that  arc  sanctified  by  God  Patre  sanctiiicati  sunt,  et  in  Jesu 
the  Father,  and  ])reservcd  in  Jesus  Christo  custoditi, 

Christ,  and  called. 

2.  Mercy  unto  you,  and  peace,  2.  ]\Iisericordia  vobis  et  pax  et 
and  love,  be  nndtiplied.  dilectio  augeatur. 

1.  Jude  the  servant  of  Jesus  Christ.  He  calls  himself  the 
servant  of  Clirist,  not  as  tlie  name  aj^plies  to  all  the  godly, 
but  vvitli  respect  to  his  apostleship  ;  for  they  were  deemed 
peculiarly  the  servants  of  Christ,  who  had  some  puLlic  office 
committed  to  them.  And  we  know  why  the  apostles  were 
wont  to  give  themselves  this  honourable  name.  Whosoever 
is  not  called,  arrogates  to  himself  presumptuously  the  right 
and  authority  of  teaching.  Then  their  calling  was  an  evi- 
dence to  the  apostles,  that  they  did  not  thrust  themselves 
into  their  office  tlirough  their  own  will.  It  was  not,  however, 
of  itself  sufficient  to  be  api:)ointed  to  their  office,  except  they 
faithfully  discharged  it.  And,  no  doubt,  he  who  declares 
himself  to  be  the  servant  of  God,  includes  both  these  things, 
that  is,  that  God  is  the  bestower  of  the  office  which  he  ex- 
ercises, and  that  he  faithfully  perforn:is  what  has  been  com- 
mitted to  him.  Many  act  falsely,  and  falsely  boast  to  be 
what  they  are  very  far  from  being:  we  ought  always  to  ex- 
amine whether  the  reality  corresponds  with  the  profession. 

And  brother  of  James.  He  mentions  a  name  more  cele- 
brated than  his  own,  and  more  known  to  the  churches.  For 
though  faithfulness  of  doctrine  and  authority  do  not  depend 
on  the  names  of  mortal  men,  yet  it  is  a  confirmation  to  the 
faith,  when  the  integrity  of  the  man  who  undertakes  the 
office  of  a  teacher  is  made  certain  to  us.  Besides,  the  autho- 
rity of  James  is  not  here  brought  forward  as  that  of  a  private 
individual,  but  because  he  was  counted  by  all  the  Church  as 
one  of  the  chief  apostles  of  Christ.  He  was  the  son  of 
Alpheus,  as  I  have  said  elsewhere.  Nay,  this  very  passage 
is  a  sufficient  proof  to  me  against  Eusebius  and  others,  who 
say,  tliat  he  was  a  disciple,  named  Oblias,  [James,]  men- 
tioned by  Luke,  in  Acts  xv.  13  ;  xxi.  18,  who  was  more  emi- 
nent than  the  apostles  in  the  Church.^     But  there  is  no 

'  Some  have  held,  that  James,  mentioned  in  the  forecited  places  in  Acts, 


VER.  ].  THE  EPISTLE  OF  JUDE.  429 

doubt  but  tliat  JuJe  mentions  here  his  own  brother,  because 
he  was  eminent  among  the  apostles.  It  is,  then,  probable, 
that  he  was  the  person  to  whom  the  chief  honour  was  con- 
ceded by  the  rest,  according  to  what  Luke  relates. 

To  them  that  are  sanctified  by  God  the  Father,  or,  to  tlie 
called  who  are  sanctified,  &c.^  Bj  this  expression,  "  the 
called,"  he  denotes  all  the  faithful,  because  the  Lord  has 
separated  them  for  himself  But  as  calling  is  nothing  else 
but  the  effect  of  eternal  election,  it  is  sometimes  taken  for 
it.  In  this  place  it  makes  but  little  difference  in  which  way 
you  take  it ;  for  he,  no  doubt,  commends  the  grace  of  God, 
by  which  lie  has  been  pleased  to  choose  them  as  his  peculiar 
treasure.  And  he  intimates  that  men  do  not  anticipate 
God,  and  that  they  never  come  to  him  until  he  draws  them. 

OF  the  same  he  says  that  they  were  sanctified  in  God  the 
Father,  which  may  be  rendered,  "  by  God  tlie  Father."  I 
have,  however,  retained  the  very  form  of  the  expression,  that 
readers  may  exercise  their  own  judgment.  For  it  may  be, 
(hat  this  is  the  sense, — that  being  profane  in  themselves, 
they  had  their  holiness  in  God.  But  the  way  in  which  God 
sanctifies  is,  by  regenerating  us  by  his  Spirit. 

Another  reading,  which  the  Vulgate  has  followed,  is  some- 
what harsh,  "  To  the  beloved  (7]ya'7rt]/u,evoi<;)  in  God  the  Fa- 
ther." I  therefore  regard  it  as  corrupt ;  and  it  is,  indeed, 
found  but  in  a  few  copies. 

lie  further  adds,  that  they  w^ere  preserved  in  Jesus  Christ. 
For  we  should  be  always  in  danger  of  death  through  Satan, 
and  he  might  take  us  at  any  moment  as  an  easy  pre}'',  were 
we  not  safe  under  the  protection  of  Christ,  whom  the  Father 
has  given  to  be  our  guardian,  so  that  none  of  those  whom  he 
has  received  under  his  care  and  shelter  should  perish. 

Jude  then  mentions  here  a  threefold  blessing,  or  fiivour  of 
God,  with  regard  to  all  the  godly, — that  he  has  made  them 

was  not  James  the  apostle,  but  another  James,  a  disciple,  anJ  one  of  the 
seventy,  who  Avas  also  called  Oblias  :  but  tliis  is  not  correct. — Ed. 

'  So  Be:<i  renders  the  words,  "  To  tlie  called,  sanctified  by  Clod  the 
Father,  and  preserved  by  Jcsns  Christ  :"  that  is,  to  the  elFectiially  called, 
(as  the  word  commonly  means,)  set  apart  and  separated  by  (.iod  from  the 
ungodly  world,  and  kept  by  Christ,  having  been  committed  to  his  care  and 
protection. — Ed. 


430  COMMENTARIES  ON  VER.  3. 

by  liis  calling  partakers  of  the  gospel ;  that  he  has  regenerated 
them,  by  his  Spirit,  unto  newness  of  life  ;  and  that  he  has 
preserved  tliem  by  the  hand  of  Christ,  so  that  they  might 
not  fall  away  from  salvation. 

2.  Mercy  to  you.  Mercy  means  nearly  the  same  as  grace 
in  the  salutations  of  Paul.  Were  any  one  to  wish  for  a  re- 
fined distinction,  it  may  be  said  that  grace  is  properly  the 
effect  of  mercy  ;  for  there  is  no  other  reason  why  God  has 
embraced  us  in  love,  but  that  he  pitied  our  miseries.  Love 
may  be  understood  as  that  of  God  towards  men,  as  well  as 
that  of  men  tow^ards  one  another.^  If  it  be  referred  to  God, 
the  moaning  is,  tliat  it  might  increase  towards  them,  and 
that  the  assurance  of  divine  love  might  be  daily  more  con- 
firmed in  their  hearts.  The  other  meaning  is,  how^ever,  not 
imsuitable,  that  God  would  kindle  and  confirm  in  them 
mutual  love. 

3.  Beloved,  when  I  gave  all  dili-  3.  Dilecti,  quimi  omne  studium 
gence  to  write  unto  you  of  the  com-  adhiberem  ad  scribendum  vobis  de 
mon  salvation,  it  was  needful  for  me  communi  salute,  necesse  habui  scri- 
to  write  unto  you,  and  exhort  you,  here  vobis  ad  vos  hortandos  ut  cer- 
that  ye  shoidd  earnestly  contend  for  tando  adjuvetis  earn,  qure  semel  tra- 
the  faith  which  was  once  delivered  dita  est  Sanctis,  fidem. 

unto  the  saints. 

4.  For  there  are  certain  men  crept  4.  Subingressi  enim  stmt  quidam 
in  imawares,  who  were  before  of  old  homines,  olim  prrescripti  in  hoc  ju- 
ordained  to  this  condemnation ;  un-  dicium,  impii,  Dei  nostri  gratiam 
godly  men,  turning  the  grace  of  our  transferentes  in  lasciviam,  et  Deuni, 
God  into  lasciviousness,  and  denying  qui  solus  est  Herus.  et  Dominum 
the  only  Lord  God,  and  our  Lord  nostrum  Jesum  Christiun  negantes. 
Jesus  Christ. 

o.  When  I  gave  diligence.  I  have  rendered  the  words  airov- 
hr]v  7roLoi>/jb€vo<i,  "  Applying  care  :"  literally  they  are,  "  Mak- 
ing diligence."  But  many  interpreters  explain  the  sentence 
in  this  sense,  that  a  strong  desire  constrained  Jude  to  write, 
as  we  usually  say  of  those  under  the  influence  of  some  strong 
feeling,  that  they  cannot  govern  or  restrain  themselves. 
Then,  according  to  these  expounders,  Jude  was  under  a  sort 
of  necessity,  because  a  desire  to  write  suffered  him  not  to 
rest.     But  I  rather  think  that  the  tw^o  clauses  are  separate, 

'  As  mercy  is  that  of  God,  so  it  is  more  consistent  to  consider  "  peace" 
and  "  love"  to  be  those  of  God  :  "  may  the  mercy"  of  God,  "  and  the  peace" 
of  God,  "  and  the  love"  of  God,  "  be  increased  (or  multiplied)  to  you." — 
Ed. 


VER.  3.  THE  EPISTLE  OF  JUDE.  431 

tliat  though  ho  was  inclined  and  solicitous  to  write,  yet  a 
necessity  compelled  him.  He  then  intimates,  that  he  was 
indeed  glad  and  anxious  to  wiite  to  them,  but  yet  necessity 
urged  him  to  do  so,  even  because  they  were  assailed  (accord- 
ing to  what  follows)  by  the  ungodly,  and  stood  in  need  of 
being  prepared  to  fight  with  them.' 

Then,  in  the  first  place,  Jude  testifies  that  he  felt  so  much 
concern  for  their  salvation,  that  he  wished  himself,  and  was 
indeed  anxious  to  write  to  them  ;  and,  secondly,  in  order  to 
rouse  their  attention,  he  says  that  the  state  of  things  re- 
quired him  to  do  so.  For  necessity  adds  strong  stimulants. 
Had  they  not  been  forewarned  how  necessary  his  exhortation 
was,  they  might  have  been  slothful  and  negligent  ;  but  when 
he  makes  this  preface,  that  he  wrote  on  account  of  the  ne- 
cessity of  their  case,  it  was  the  same  as  though  he  had  blown 
a  trumpet  to  awake  them  from  their  torpor. 

Of  the  common  salvation.  Some  copies  add  "your,'' but 
without  reason,  as  I  think  ;  for  he  makes  salvation  common 
to  them  and  to  himself  And  it  adds  not  a  little  weight  to 
the  doctrine  that  is  announced,  when  an}"  one  speaks  ac- 
cording to  his  own  feeling  and  experience  ;  for  vain  is  what 
we  say,  if  we  speak  of  salvation  to  others,  when  we  our- 
selves have  no  real  knowledge  of  it.  Then,  Jude  professed 
himself  to  be  (so  to  speak)  an  experimental  teacher,  when 
he  associated  himself  with  the  godly  in  the  participation  of 
the  same  salvation. 

And  ejchort  you.  Literally,  "  exhorting  you  ;"  but  as  he 
points  out  the  end  of  his  counsel,  the  sentence  ought  to  be 
thus  expressed.  What  I  have  rendered,  "  to  help  the  fiitli 
b}^  contending,"  means  the  same  as  to  strive  in  retaining 
the  faith,  and  courageously  to  sustain  the  contrary  assaults 


'  Then  the  rendering  woukl  be,  "  Peloved,  when  I  was  applying  allcnre 
to  write  to  you  of  the  common  salvation,  I  deemed  (or  found)  it  necessary 
to  write  to  you,  in  order  to  exhort  you  to  contend  for  the  faith  once  de- 
livered to  the  saints."  Machiight  and  some  others  give  another  meaning 
to  the  first  clause,  and  one  more  literal :  "  Beloved,  making  all  haste  to 
write  to  you,  concerning  the  common  salvation,  I  have  tiiought  it  neces- 
sary," &c.  For  this  haste  the  Apostle  gives  a  reason  in  the  following 
verse,  "  For  some  men  have  stealthily  crept  in,"  &:c.  This  is  the  most  ob- 
vious meaning  of  the  passage. — Ed. 


432  COMMENTARIES  ON  VER.  4. 

of  Satan. 1  For  lie  reminds  them  that  in  order  to  perse- 
vere in  the  faith,  various  contests  must  be  encountered  and 
continual  warfare  maintained.  Ho  says  that  faith  had  been 
once  delivered,  that  they  might  know  tliat  they  had  obtained 
it  for  this  end,  that  they  miglit  never  fail  or  fall  away. 

4.  For  there  are  certain  men  crept  in  unaiuares.  Though 
Satan  is  ever  an  enemy  to  the  godly,  and  never  ceases  to 
liarass  them,  yet  Jude  reminds  those  to  whom  he  was  writing 
of  the  state  of  things  at  that  time.  Satan  now,  he  says, 
attacks  and  harasses  you  in  a  peculiar  manner  ;  it  is  there- 
fore necessary  to  take  up  arms  to  resist  him.  AVe  hence 
learn  that  a  good  and  faithful  pastor  ought  wisely  to  con- 
sider what  the  present  state  of  the  Cliurch  requires,  so  as  to 
accommodate  his  doctrine  to  its  wants. 

The  word  TrapecaeSvaap,  whicli  he  uses,  denotes  an  indi- 
rect and  stealthy  insinuation,  by  which  the  ministers  of 
Satan  deceive  the  unwary  ;  for  Satan  sows  his  tares  in  the 
night,  and  while  husbandmen  are  asleep,  in  order  that  he 
may  corrupt  the  seed  of  God.  And  at  the  same  time  he 
teaches  us  that  it  is  an  intestine  evil ;  for  Satan  in  this 
respect  also  is  crafty,  as  he  raises  up  those  who  are  of  the 
flock  to  do  mischief,  in  order  that  they  may  more  easily 
creep  in. 

Before  of  old  ordained.  He  calls  that  judgment,  or  condem- 
nation, or  a  reprobate  mind,  by  which  they  were  led  astray 
to  perv^ert  the  doctrine  of  godliness  ;  for  no  one  can  do  such  a 
thing  except  to  his  own  ruin.  But  the  metaphor  is  taken 
from  this  circumstance,  because  the  eternal  counsel  of  God, 
by  which  the  faithful  are  ordained  unto  salvation,  is  called 
a  book  :  and  when  the  faithful  heard  that  these  were  given 
up  to  eternal  death,  it  behoved  them  to  take  heed  lest  they 
should  involve  themselves  in  the  same  destruction.  It  was 
at  the  same  time  the  object  of  Jude  to  obviate  danger,  lest 
the  novelty  of  the  thing  sliould  disturb  and  distress  any  of 

'  The  meaning-  of  the  verb  is,  to  combat  for,  to  strive,  fight  or  contend 
for.  It  is  a  Avorcl  derived  from  the  games,  and  exjjresses  a  strenuous 
ertbrt.  Our  version  conveys  well  its  meaning,  "  earnestly  contend  for  the 
faith ;"  or,  the  words  may  be  rendered,  "  strenuously  combat  for  the 
faith  ;"  not  with  the  sword,  says  Be;a,  but  with  sound  doctrine  and  the 
example  of  a  holy  life. — Ed. 


VER.  4.  THE  EPISTLE  OF  JUDE.  433 

tliem  ;  for  if  these  were  already  long  ago  ordAined,  it  follows 
that  the  Church  is  not  tried  or  exercised  but  accordino-  to 
the  infallible  counsel  of  God.^ 

The  grace  of  ou7^  God.  lie  now  expresses  more  clearly 
what  the  evil  was  ;  for  he  says  that  they  abused  the  grace 
of  God,  so  as  to  lead  themselves  and  others  to  take  an  im- 
pure and  profane  liberty  in  sinning.  But  the  grace  of  God 
has  appeared  for  a  far  diiferent  purpose,  even  that,  denying 
ungodliness  and  worldly  lusts,  we  may  live  soberly,  righte- 
ously, and  godly  in  this  world.  Let  us,  then,  know  that 
nothing  is  more  pestilential  than  men  of  this  kind,  who 
from  the  grace  of  Christ  take  a  cloak  to  indulge  in  lascivi- 
ousness.^ 

Because  we  teach  that  salvation  is  obtained  through  G^d's 
mercy  alone,  the  Papists  accuse  us  of  this  crime.  But  why 
should  we  use  words  to  refute  their  effrontery,  since  we 
everywhere  urge  repentance,  the  fear  of  God,  and  newness 
of  life,  and  since  they  themselves  not  only  corrupt  the  whole 
world  Vv'ith  the  worst  examples,  but  also  by  their  ungodly 
teaching  take  away  from  the  world  true  holiness  and  the 
pure  worship  of  God  ?  Though  I  rather  think,  that  those 
of  whom  Jude  speaks,  were  like  the  libertines  of  our  time, 
as  it  will  be  more  evident  from  what  follows. 

The  OTily  Lord  God,  or,  God  who  alone  is  Lord.  Some  old 
copies  have,  "  Christ,  who  alone  is  God  and  Lord."  And, 
indeed,  in  the  Second  Epistle  of  Peter,  Christ  alone  is  men- 
tioned, and  there  he  is  called  Lord.^     But  he  means  that 

1  The  words  literally  are,  "  Who  have  been  long  ago  (or,  some  time 
past)  forewritten  of  for  (or,  as  to)  this  judgment."  'Die  reference  is  to 
prophecy ;  such  creepers  in  for  the  purpose  of  corrupting  the  truth  had 
been  foretold  ;  and  this  creeping  in  for  such  a  purpose  was  a  judgment  for 
yieUling  up  themselves  to  the  delusions  of  Satan.  The  word  5r«?.a;  refers 
indefinitely  to  M'hat  is  past,  either  long  ago,  or  some  time  past.  See  Matt, 
xi.  21,  and  ?.Iark  xv.  4-i.  The  reference  may  be  to  ancient  prophecies,  or 
to  those  of  our  Saviour  and  his  Apostles. — Ed. 

'  '•'  The  grace  of  God"  here  is  evidently  the  gospel.  They  transformed, 
says  Grotius,  the  gospel  to  a  libidinous  doctrine. — Ed. 

'  Grieshach  excludes  esov,  «  God,"  from  the  text :  then  the  passage 
would  correspond  in  sense  with  2  Peter  ii.  1  ;  literally,  "denying  the  only 
sovereign  and  Lord  of  us,  Jesus  Christ."  The  word  "biffvorriv^  sovereign,  or 
master,  is  used  by  Jude  as  well  as  by  Peter.  It  was  not  the  grace,  but  the 
ruling  power  of  Christ  that  was  denied ;  they  boasted  of  his  grace,  but 

2b 


434  COMMENTARIES  ON  YER.  5. 

Christ  is  denied,  when  they  who  had  been  redeeaied  by  his 
blood,  become  again  the  vassals  of  the  Devil,  and  thus 
render  void  as  f\ir  as  they  can  that  incomparable  price. 
That  Christ,  then,  may  retain  us  as  his  peculiar  treasure, 
we  must  remember  that  he  died  and  rose  again  for  us,  that 
he  might  have  dominion  over  our  life  and  death. 

5.  I  will  tlierefore  put  you  in  re-  5.  Commonefacere  autem  vos 
membrance,  though  ye  once  knew  volo,  quum  istud  seniel  noveritis, 
this,  how  that  the  Lord,  having  quod  Dominus  postquam  ex  terra 
saved  the  people  out  of  the  laud  of  Egypti  populum  servaverat,  postea 
Egypt,    afterward    destroyed   them  non  credentes  perdidit. 

that  believed  not. 

6.  And  the  angels  which  kept  not  6.  Angelos  vero  qui  principatum 
their  first  estate,  but  left  their  own  (;cel,  iuitium)  suuin  non  servaver- 
habitation,  he  hath  reserved  in  ant,  sed  reliquerant  suum  domicili- 
everlasting  chains,  under  darkness,  um,  in  judicium  magnte  diei  vinculis 
unto  the  judgment  of  the  great  day.  seternis  sub  caligine  servavit. 

7.  Evenas  Sodom  and  Gomorrha,  7.  Quemadmodum  Sodoma  et 
and  the  cities  about  them,  in  like  Gomorrha,  et  qufe  circum  erant 
manner,  giving  themselves  over  to  urbes,  quum  simili  modo  scortatse 
fornication,  and  going  afler  strange  essent,  et  abiissent  post  carnem 
flesh,  are  set  forth  for  an  example,  alienam.proposit?e  sunt  in  exemplar, 
suffering  the  vengeance  of  eternal  ignis  ajterni  judicium  sustinentes. 
fire. 

5.  /  luill  titer ef 07^6  put  you  in  remembrance,  or, 'remind 
you.  He  either  modestly  excuses  himself,  lest  lie  should 
seem  to  teach  as  it  were  the  ignorant  things  unknown  to 
them ;  or,  indeed,  he  openly  declares  in  an  emphatical 
manner,  (which  I  approve  more  of,)  that  he  adduced  nothing 
new  or  unheard  of  before,  in  order  that  what  he  was  going 
to  say  might  gain  move  credit  and  authority.  I  only  recall, 
he  says,  to  your  mind  what  you  have  already  learnt.  As 
he  ascribes  knowledge  to  them,  so  he  says  that  they  stood  in 
need  of  warnings,  lest  they  should  think  that  the  labour  he 
undertook  towards  them  was  superfluous ;  for  the  use  of 
God's  word  is  not  only  to  teach  what  we  could  not  have 
otherwise  known,  but  also  to  rouse  us  to  a  serious  medita- 
tion of  those  things  which  we  already  understand,  and  not 
to  suffer  us  to  grow  torpid  in  a  cold  knowledge. 

Now,  the  meaning  is,  that  after  having  been  called  by 

did  not  submit  to  him  as  a  king,  llencc;  the  word  ^if~orn;  is  used — one 
exercising  absolute  power.  We  may  rtnJer  the  words;,  "  denying  our  only 
sovereign  i  nd  Lord,  Josus  Christ."—  E<f. 


VER.  6.  TUB  EPISTLE  OF  JUDE.  435 

God,  WO  ought  not  to  g'loiy  carelessly  in  his  grace,  but  ou 
the  contrary,  to  walk  watchfully  in  his  fear  ;  for  if  any 
trifles  thus  with  God,  the  contempt  of  his  grace  will  not  be 
unpunished.  And  this  he  proves  by  three  examples.  He 
first  refers  to  the  vengeance  which  God  executed  on  those 
unbelievers,  whom  he  had  chosen  as  his  people,  and  delivered 
by  his  power.  Nearly  the  same  reference  is  made  by  Paul 
in  the  tenth  chapter  of  the  First  Epistle  to  the  Corinthians. 
The  import  of  what  he  says  is,  that  those  whom  God  had 
honoured  with  the  greatest  blessings,  whom  he  had  extolled 
to  the  same  degree  of  honour  as  we  enjoy  at  this  day,  he 
afterwards  severely  punished.  Then  in  vain  were  all  they 
proud  of  God's  grace,  who  did  not  live  in  a  manner  suitable 
to  their  calling. 

The  word  lieople  is  by  way  of  honour  taken  for  the  holy 
and  chosen  nation,  as  tliougli  he  had  said  that  it  availed 
them  nothing,  that  they  by  a  singular  fiivour  had  been  taken 
into  covenant.  By  calling  them  unbelieving,  he  denotes  the 
fountain  of  all  evils  ;  for  all  their  sins,  mentioned  by  Moses, 
were  owing  to  this,  because  they  refused  to  be  ruled  by  God's 
word.  For  where  there  is  the  subjection  of  faith,  there  obe- 
dience towards  God  necessarily  appears  in  all  the  duties  of  life. 

6.  And  the  angels.  This  is  an  argument  from  the  greater 
to  the  less  ;  for  the  state  of  angels  is  higher  than  ours  ;  and 
yet  God  punished  their  defection  in  a  dreadful  manner.  He 
will  not  then  forgive  our  perfidy,  if  we  depart  from  the  grace 
unto  whicli  he  has  called  us.  This  punishment,  inflicted  on 
the  inhabitants  of  heaven,  and  on  such  superior  ministers  of 
God,  ought  surely  to  be  constantly  before  our  eyes,  so  that 
we  may  at  no  time  be  led  to  despise  God's  grace,  and  thus 
rush  headlong  into  destruction. 

The  word  dpxVj  i^"'  tliis  place,  may  be  aptl}''  taken  for  be- 
ginning as  well  as  for  principality  or  dominion.  For  Judo 
intimates  that  they  suffered  punishment,  because  they  had 
despised  the  goodness  of  God  and  deserted  their  first  voca- 
tion. And  there  follows  immediately  an  explanation,  for 
he  says  that  they  had  left  their  own  habitation ;  for,  like 
military  deserters,  they  left  the  station  in  which  they  had 
been  placed. 


436  COMMENTARIES  ON  VER,  7. 

Wc  must  also  notice  the  atrocity  of  the  piinisliment  which 
the  Apostle  mentions.  They  were  not  only  free  spirits  hut 
celestial  powers  ;  they  are  now  held  bound  by  perpetual 
chains.  They  not  only  enjoyed  the  glorious  light  of  God, 
but  his  brightness  shone  forth  in  them,  so  that  from  them,  as 
by  rays,  it  spread  over  all  parts  of  the  universe ;  now  they 
are  sunk  in  darkness.  But  we  are  not  to  imagine  a  certain 
place  in  which  the  devils  are  shut  up,  for  the  Apostle  simply 
intended  to  teach  us  how  miserable  their  condition  is,  since 
the  time  they  apostatized  and  lost  their  dignity.  For  where- 
ever  they  go,  they  drag  with  them  their  own  chains,  and 
remain  involved  in  darkness.  Their  extreme  punishment  is 
in  the  meantime  deferred  until  the  great  day  comes. 

7.  Even  as  Sodoku  and  Gomorrha.  Tliis  example  is  more 
general,  for  he  testifies  that  God,  excepting  none  of  man- 
kind, punishes  without  any  difference  all  the  ungodly.  And 
Jude  also  mentions  in  what  follows,  .that  the  fire  through 
which  tlie  five  cities  perished  was  a  type  of  the  eternal  fire. 
Then  God  at  that  time  exhibited  a  remarkable  example,  in 
order  to  keep  men  in  fear  till  the  end  of  the  world.  Hence 
it  is  that  it  is  so  often  mentioned  in  Scripture;  nay,  wlien- 
ever  the  prophets  wished  to  designate  some  memorable  and 
dreadful  judgment  of  God,  they  painted  it  under  the  figure 
of  sulphurous  fire,  and  alluded  to  the  destruction  of  Sodom 
and  Gomorrha,  It  is  not,  therefore,  without  reason  that 
Jude  strikes  all  ages  with  terror,  by  exhibiting  the  same 
view. 

When  lie  says,  the  cities  about  them  in  like  manner,  giving 
themselves  over  to  fornication,  I  do  not  apply  these  words  to 
the  Israelites  and  the  angels,  but  to  Sodom  and  Gomorrha. 
It  is  no  objection  that  the  pronoun  tovtol^  is  masculine  ;  for 
Jude  refers  to  the  inhabitants  and  not  to  the  places.  To  go 
after  strange  flesh,  is  the  same  as  to  be  given  up  to  mon- 
strous lusts ;  for  we  know  that  the  Sodomites,  not  content 
with  the  common  manner  of  committing  fornication,  i^olluted 
themselves  in  a  way  the  most  filthy  and  detestable.  We 
ought  to  observe,  tliat  he  devotes  them  to  eternal  fire ;  for 
we  hence  learn,  that  the  dreadful  spectacle  which  Moses 
describes,  was  only  an  image  of  a  much  heavier  punishment. 


VER.  8.  THE  EPISTLE  OE  JUDE.  437 

S.    Likewise    also    these    fiUhy        8.   Similiter  isti  quoque  somniis 

dreamers   defile   the    flesh,    despise  delusi,  carnem  qiiidem  contaminant, 

dominion,  and  speak  evil  of  digni-  dominationem  vero  rejiciunt,  et  in 

ties.  glorias  maledicta  congernnt. 

9.  Yet  Michael  the  archangel,  9.  Atqui  Michael  archangelus, 
Avlien  contending  with  the  devil,  (he  qnando  judicio  disceptans  cum  dia- 
disputed  about  the  body  of  Moses,)  bob,  disputabat  de  corpore  Mosis, 
diu-st  not  bring  against  him  a  rail-  non  ausus  fuit  judicium  inferre  con- 
ing accusation,  but  said,  The  Lord  tumelise ;  sed  dixit,  Increpct  tc  Do- 
rebuke  thee.  minus. 

10.  But  these  speak  evil  of  those  10.  Isti  vero  qufecumque  non  no- 
things which  they  know  not ;  but  verunt,  convitiis  incessunt ;  qurecun- 
■what  they  know  natiu-ally,  as  brute  que  vero  naturaliter  tanquam  bruta 
beasts,  in  those  tilings  they  corrupt  animalia  sciunt,  in  iis  corrumpvmtur. 
themselves. 

8.  Likewise  also  these.  This  comparison  is  not  to  be 
pressed  too  strictly,  as  though  lie  compared  these  whom  he 
mentions  in  all  things  to  the  Sodomites,  or  to  the  fallen 
angels,  or  to  the  unbelieving  people.  He  only  shews  that 
they  Avere  vessels  of  wrath  appointed  to  destruction,  and 
that  they  could  not  escape  the  hand  of  God,  but  that  he 
Avould  some  time  or  another  make  them  examples  of  his 
vengeance.  For  his  design  was  to  terrify  the  godly  to  whom 
he  was  writing,  lest  they  should  entangle  themselves  in  their 
society. 

But  he  begins  here  more  clearly  to  describe  these  impos- 
tors. And  he  says  first,  that  they  polluted  their  flesh  as  it 
were  by  dreaming,  by  which  words  he  denotes  their  stupid 
effrontery,  as  though  he  had  said  that  they  abandoned  them- 
selves to  all  kinds  of  filth,  which  the  most  wicked  abhor, 
except  sleep  took  away  shame  and  also  consciousness.  It  is 
then  a  metaphorical  mode  of  speaking,  by  which  he  intimates 
that  they  were  so  dull  and  stupid  as  to  give  np  themselves 
without  any  shame  to  every  kind  of  baseness. ■'■ 

^  The  "  dreaming"  is  connected  with  the  three  things  which  follow,  de- 
filing the  flesh,  despising  government,  and  slandering  dignities.  Hence  the 
idea  conveyed  by  our  version,  in  which  filthy  is  introduced,  is  by  no  means 
correct.  Allusion  seems  to  be  made  to  the  pretensions  of  false  prophets 
in  former  times.  See  Jer.  x.xiii.  25-27.  The  false  prophets  taught  what 
they  pretended  to  see  in  dreams,  as  dreams  as  well  as  visions  were  vouch- 
safed to  true  prophets.  See  Joel  ii.  28.  It  is  not  improbable  that  those 
referred  to  here  pretended  that  they  had  received  what  they  taught,  by 
supernatm-al  dreams  ;  for  how  otherwise  could  they  deceive  others,  espe- 
cially respecting  errors  so  gross  and  palpable  as  are  here  mentioned?  The 
eighth  verse  is,  as  to  its  construction,  connected  with  the  seventh.     The 


43S  COMMENTARIES  ON  VER.  9. 

There  is  a  contrast  to  be  noticed,  ^yllen  lie  says  tliat  they 
defiled  or  polluted  the  flesh,  that  is,  that  they  degraded  what 
was  less  excellent,  and  that  yet  they  despised  as  disgraceful 
what  is  deemed  especially  excellent  among  mankind. 

It  aj^pears  from  the  second  clause  that  they  were  seditious 
men,  who  sought  anarchy,  that,  being  loosed  from  the  fear 
of  the  laws,  they  might  sin  more  freely.  But  these  two 
things  are  nearly  always  connected,  that  they  who  abandon 
tlicmselves  to  iniquity,  do  also  wish  to  abolisli  all  order. 
Thougli,  indeed,  their  chief  object  is  to  be  free  from  every 
yoke,  it  yet  appears  from  the  words  of  Judo  that  they  were 
wont  to  speak  insolently  and  reproachfully  of  magistrates, 
like  the  fanatics  of  the  present  day,  who  not  only  grumble 
because  they  are  restrained  by  the  authority  of  magistrates, 
but  furiously  declaim  against  all  government,  and  say  that 
the  power  of  the  sword  is  profane  and  opposed  to  godliness; 
in  sliort,  they  superciliously  reject  from  the  Churcli  of  God 
all  kings  and  all  magistrates,  Dignities  or  glories  are  or- 
ders or  ranks  eminent  in  power  or  honour. 

9.  Yet  Michael  the  archangel.  Peter  gives  this  argument 
sliorter,  and  states  generally,  that  angels,  far  more  exellent 
than  men,  dare  not  bring  forward  a  railing  judgment. 

But  as  this  history  is  thought  to  have  been  taken  from  an 
apocryphal  book,  it  has  hence  happened  that  less  weight  has 
been  attached  to  this  Epistle.  But  since  the  Jews  at  that 
time  had  many  things  from  the  traditions  of  the  fathers,  I 
see  nothing  unreasonable  in  saying  that  Jude  referi'cd  to 
what  had  already  been  handed  down  for  many  ages.  I  know 
indeed  that  many  puerilities  had  obtained  the  name  of  tra- 
dition, as  at  this  day  the  Papists  relate  as  traditions  many 

us  and  the  ^V"'*"''  are  corresponding  terms ;  "  as  Sodom  and  Gomorrlia,  &c., 
are  set  forth  for  an  example,  in  like  manner  also  these  would  be."  This 
is  the  drift  of  the  passage ; — 

8.   "  In  like  manner,  indeed,  shall  also  these  dreamers  he  (that  is,  an 

example  of  divine  vengeance,)  iclio  defile  the  flesh,  despise  dominion, 

and  revile  dignities." 
Peter  threatened  them  with  '-swift  destruction,"  2  Pet.  ii.  1.  There 
are  here  three  things  mentioned  which  apply  to  t!ie  three  instances  pre- 
viously adduced :  like  the  Sodomites  they  defiled  the  flesh  ;  like  the  fallen 
angels  they  despised  dominion ;  and  like  the  Israelites  in  the  wilderness, 
they  reviled  dignities ;  for  it  was  especially  by  opposing  the  power  given 
t)  AIo  es  that  the  Israelites  manifested  their  unbelief. —iV?. 


VKil.  10.  THE  EPISTLE  OF  JUDE.  4') 9 

of  the  silly  dotag-cs  of  the  monks  ;  but  this  is  no  reason  why 
tlioy  slioukl  not  liavc  had  ,so/»e  historical  facts  not  committed 
to  writing. 

It  is  beyond  controversy  that  Moses  was  buried  by  the 
Lord,  that  is,  that  his  grave  was  concealed  according  to  the 
known  purpose  of  God.  And  the  reason  for  concealing  his 
grave  is  evident  to  all,  that  is,  that  the  Jews  might  not 
bring  forth  his  body  to  promote  superstition.  What  wonder 
then  is  it,  when  the  body  of  the  prophet  was  hidden  by  God, 
Satan  should  attempt  to  make  it  known  ;  and  that  angels, 
who  are  ever  ready  to  serve  God,  should  on  the  other  hand 
resist  him  ?  And  doubtless  we  see  that  Satan  almost  in  all 
ages  has  been  endeavourinsj  to  make  the  bodies  of  God's 
saints  idols  to  foolish  men.  Therefore  this  Epistle  ought 
not  to  be  suspected  on  account  of  this  testimony,  though  it 
is  not  found  in  Scripture. 

That  Michael  is  introduced  alone  as  disputing  against 
Satan  is  not  ne\v.  Wo  know  that  myriads  of  angels  are  ever 
ready  to  render  service  to  God  ;  but  he  chooses  this  or  that 
to  do  his  business  as  he  pleases.  What  Jude  relates  as  having 
been  said  by  Michael,  is  found  also  in  the  book  of  Zcchariah, 
"  Let  God  chide  (or  check)  thee,  Satan."  (Zech.  iii.  2.)  And 
it  is  a  comparison,  as  they  say,  between  the  greater  and  the 
less.  Michael  dared  not  to  speak  more  severely  against 
Satan  (though  a  reprobate  and  condemned)  than  to  deliver 
him  to  God  to  be  restrained;  but  those  men  hesitated  not 
to  load  with  extreme  reproaches  the  powers  which  God  had 
adorned  with  peculiar  honours. 

]  0.  But  these  speak  evil  of  tliose  things  wliich  they  know  not. 
He  means  that  they  had  no  taste  for  anything  but  what  was 
gross,  and  as  it  were  beastly,  and  therefore  did  not  perceive 
what  was  worthy  of  honour ;  and  that  yet  they  added  auda- 
cit}--  to  madness,  so  that  they  feared  not  to  condemn  things 
above  their  comprehension  ;  and  that  they  also  laboured 
under  another  evil — for  when  like  beasts  they  were  carried 
away  to  those  things  which  gratified  the  senses  of  the  body, 
they  observed  no  modci'ation,  but  gorged  themselves  exces- 
sively like  the  swine  which  roll  themselves  in  stinking  mud. 
The  adverb  naturcdhj  is  set  in  opposition  to  reason  and  judg- 


440  COMMENTARIES  O:  VEU.   11. 

mcnt,  for  the  instinct  of  nature  alone  rules  in  brute  animals  ; 
but  reason  ought  to  govern  men  and  to  bridle  their  ap- 
petites. 

11.  Woe  unto  tliem  !  for  tliey  11.  Vre  illis,  quoniam  viam  Cain 
have  gone  in  the  way  of  Cain,  and  ingressi  sunt  (Gen.  iv.  12 ;)  et  de- 
ran  greedilyafter  theerrorof  Balaam  ceptione  raercedis  Balaam  effusi  sunt 
for  reward,  and  perished  in  the  gain-  (Num.  xxii.  21  ;)  et  contradictione 
saying  of  Core.  Core  perierunt  (Num.  xxvi.  2.) 

12.  These  are  spots  in  your  feasts  '  12.  Hi  sunt  in  fraternis  vestris 
of  charity,  when  they  feast  with  you,  conviviis  raaculse,  inter  se  (vcl  vobis- 
feeding  "themselves  without  fear  :  cum)  convivautes,  secure  pascentes 
clouds  they  are  without  water,  car-  seipsos  ;  nubes  aqua  carentes,  quM 
ried  about  of  winds ;  trees  whose  a  ventis  circura  aguntur ;  arbores* 
fruit  withereth,  without  fruit,  twice  autumni  emarcidaj,  infrugiferaj,  bis 
dead,  plucked  up  by  the  roots  ;  emortupe,  et  eradicatse  ; 

13.  Raging  waves  of  the  sea,  13.  Undte  efferatse  maris,  despu- 
foaming  out  their  own  shame  ;  wan-  mantes  sua  ipsorum  dedecora;  stellse 
dering  stars,  to  Avhom  is  reserved  the  erraticfe,  quibus  caligo  lenebrarum. 
blackness  of  darkness  for  ever.  in  seternum  servata  est. 

11.  Woe  unto  them.  It  is  a  wonder  that  he  inveighs 
against  them  so  severely,  when  he  had  just  said  that  it  was 
not  permitted  to  an  angel  to  bring  a  railing  accusation  against 
Satan.  But  it  was  not  his  purpose  to  lay  down  a  general 
rule.  He  only  shewed  briefly,  by  the  example  of  Michael, 
how  intolerable  was  their  madness  when  they  insolently  re- 
proached what  God  honoured.  It  was  certainly  lawful  for 
Michael  to  fulminate  against  Satan  his  final  curse  ;  and  we 
see  how  vehemently  the  prophets  threatened  the  ungodly  ; 
but  when  Michael  forbore  extreme  severity  (otherwise  law- 
ful), what  madness  was  it  to  observe  no  moderation  towards 
those  excelling  in  glory  ?  But  when  he  pronounced  woe  on 
them,  he  did  not  so  much  imprecate  evil  on  them,  but  rather 
reminded  them  what  sort  of  end  awaited  them  ;  and  he  did 
so,  lest  they  should  carry  others  with  them  to  perdition. 

He  says  that  they  were  the  imitators  of  Cain,  who  being 
ungrateful  to  God,  and  perverting  his  worship  through  an 
ungodly  and  wicked  heart,  forfeited  his  birthright.  He  says 
that  they  were  deceived  like  Balaam  by  a  reward,  because 
they  adulterated  the  doctrine  of  true  religion  for  the  sake 
of  filthy  lucre.  But  the  metaphor  he  uses,  expresses  some- 
thing more  ;  for  he  says  that  they  overflowed,  even  because 
their  excess  was  like  overflowing  water.  He  says  in  the  third 


VEIL  12.  THE  EPISTLE  OF  JUDE.  441 

place,  that  they  imitated  the  contradiction  of  Core,  because 
they  disturbed  the  order  and  quietness  of  the  church. 

12.  These  are  spots  in  your  feasts  of  charity.  They  wlio 
read,  "  among  your  charities/'  do  not,  as  I  think,  sufHciently 
explain  the  true  meaning.  For  he  calls  those  feasts  charities, 
{dydirai'i,)  whicli  the  faithful  had  among  themselves  for  the 
sake  of  testifying  their  brotherly  unity.  Such  feasts,  he 
sajs,  were  disgraced  by  impure  men,  who  afterwards  fed 
themselves  to  an  excess  ;  for  in  these  there  was  the  greatest 
frugality  and  moderation.  It  was  then  not  right  that  these 
gorgers  should  be  admitted,  who  afterwards  indulged  them- 
selves to  an  excess  elsewhere. 

Some  copies  have,  "  Feasting  with  you,"  which  reading, 
if  approved,  has  this  meaning,  that  they  were  not  only  a 
disgrace,  but  that  they  were  also  troublesome  and  expensive, 
as  they  crammed  themselves  without  fear,  at  the  public  ex- 
pense of  the  church.  Peter  speaks  somewhat  different,  who 
says  that  they  took  delight  in  errors,  and  feasted  together 
with  the  faithful,  as  though  he  had  said  that  they  acted 
inconsiderately  who  cherished  such  noxious  serpents,  and 
that  they  were  very  foolish  who  encouraged  their  excessive 
luxurj''.  And  at  this  day  I  wish  there  Avere  more  judgment 
in  some  good  men,  who,  by  seeking  to  be  extremely  kind  to 
wicked  men,  bring  great  damage  to  the  whole  church. 

Clouds  they  are  without  water.  The  two  similitudes  found 
in  Peter  are  here  given  in  one,  but  to  the  same  purpose,  for 
both  condemn  vain  ostentation :  these  unprincipled  men, 
though  promising  much,  were  yet  barren  within  and  emj)ty, 
like  clouds  driven  by  stormy  winds,  which  give  hope  of  rain, 
but  soon  vanish  into  nothing.  Peter  adds  the  similitude  of 
a  dry  and  empty  fountain  ;  but  Jude  employs  other  meta- 
phors for  the  same  end,  that  they  were  trees  fading,  as  the 
vigour  of  trees  in  autumn  disappears.  He  then  calls  them 
trees  unfruitful,  rooted  up,  and  twice  dead  ;^  as  though  he 
had  said,  that  there  was  no  sap  within,  though  leaves  might 
appear. 

'  '■'  Twice  dead"  is  deemed  by  some  a  proverbial  expression  to  signify 
what  is  altogetber  dead ;  or,  as  by  Macknhjht,  it  means  that  they  were  dead 
•when  professing  Judaism,  and  dead  after  having  made  a  profession  of  the 
gospel. — Ed. 


4-i2  COMMENTARIES  ON  VER.   1  i. 

13.  Raging  ivaves  of  the  sea.  Why  this  was  added,  we 
may  learn  more  fully  from  the  words  of  Peter.:  it  was  to 
shew,  that  being  inflated  with  pride,  the}'-  breathed  out,  or 
rather  cast  out  the  scum  of  high-flown  stuff  of  words  in 
grandiloquent  style.  At  the  same  time  they  brought  forth 
nothing  spiritual,  their  object  being  on  the  contrarj^  to  make 
men  as  stupid  as  brute  animals.  Such,  as  it  has  been  before 
stated,  are  the  fanatics  of  our  day,  who  call  themselves  Liber- 
tines. You  may  justly  say  that  they  make  only  rumbling 
sounds  ;  for,  despising  common  language,  they  form  for  them- 
selves an  exotic  idiom,  I  know  not  what.  They  seem  at  one 
time  to  carry  their  disciples  above  heaven,  then  they  sud- 
denly fall  down  to  beastly  errors,  for  they  imagine  a  state 
of  innocency  in  which  there  is  no  difterence  between  base- 
ness and  honesty  ;  they  imagine  a  spiritual  life,  when  fear 
is  extinguished,  and  when  every  one  heedlessl}^  indulges 
himself ;  they  imagine  that  we  become  gods,  because  God 
absorbs  the  spirits  when  they  quit  their  bodies.  With  the 
more  care  and  reverence  ought  the  simplicity  of  Scripture  to 
be  studied,  lest,  by  reasoning  more  refine lly  than  is  right, 
we  should  not  draw  men  to  heaven,  but  on  the  contrary  be 
involved  in  manifold  labyrinths.  He  therefore  calls  them 
wandering  stars,  because  they  dazzled  the  eyes  by  a  sort  of 
evanescent  light. 

14.  And  Enoch  also,  the  seventh  14.  Prius  autem  etiam  de  iis  va- 
from  Adam,  prophesied  of  these,  ticinatus  est  septimus  ab  Adam 
sayinc^,  Behohl,  the  Lord  cometh  Enoch,  dicens,  Kceo  venit  Dominus 
with  ten  thousand  of  his  saints,  in  Sanctis  millibus  suis, 

15.  To  execxite  judgment  upon  15.  Ut  faciat  judicium  adversus 
all;  and  to  convince  all  that  are  un-  omnes,  et  redarguat  ex  eis  omncs 
godly  among  them  of  all  their  un-  impios  de  factis  omnibus  impietatis 
godly  deeds  which  they  have  un-  qiiro  impie  patranmt,  deque  omni- 
godly  committed,  and  of  all  their  bus  duris  qu?e  loquuti  sunt  adversus 
hard  speecJies  which  ungodly  sinners  Deum  peccatorcs  impii. 

have  spoken  against  him. 

16.  These  are  murmurers,  com-  IG.  Hi  sunt  murmuratores,  que- 
plainers,  walking  after  their  own  ruli,  juxta  concupiscentias  suas  am- 
lusts  ;  and  their  mouth  speaketh  bulantcs,  et  os  illorum  loquitur  tu- 
grcat  swelling  ivords,  having  men's  mida,  admirantes  personas,  utilita- 
persons   in    admiration   because   of  tis  gratia. 

advantage. 

14.  And  Enoch  also.  I  rather  think  that  this  i^roj^hecy 
was  unwiittcn,  than   that  it  was  taken  from  an  apocryphal 


VER.  ]  5.  THE  EPISTLE  OF  JUDE.  443 

book  ;  for  it  may  have  been  delivered  down  by  memory  to 
posterity  by  tlie  ancients.^  Were  any  one  to  ask,  that  since 
similar  sentences  occur  in  many  parts  of  Scripture,  why  did 
he  not  quote  a  testimony  written  by  one  of  the  prophets  ?  the 
answer  is  obvious,  that  he  wished  to  repeat  from  the  oldest 
antiquity  what  the  Spirit  had  pronounced  respecting  them  : 
and  this  is  what  the  words  intimate  ;  for  he  says  expressly 
that  he  was  the  seventh  from  Adam,  in  order  to  commend 
the  antiquity  of  tlie  prophecy,  because  it  existed  in  the  world 
before  the  flood. 

But  I  have  said  that  this  prophecy  Avas  known  to  the 
Jews  by  being  reported  ;  but  if  any  one  thinks  otherwise,  I 
will  not  contend  with  him,  nor,  indeed,  respecting  the  epis- 
tle itself,  whether  it  be  that  of  Jude  or  of  some  other.  In 
things  doubtful,  I  only  follow  what  seems  probable. 

Behold,  the  Lord  cometh,  or  came.  The  past  tense,  after 
the  manner  of  the  prophets,  is  used  for  the  future.  He  says, 
that  the  Lord  would  come  with  ten  thousand  of  his  saints  ;^ 
and  by  saints  he  means  the  faithful  as  well  as  angels  ;  for 
both  will  adorn  the  tribunal  of  Christ,  when  he  shall  descend 
to  judge  the  world.  He  says,  ten  thousand,  as  Daniel  also 
mentions  myriads  of  angels,  (Dan.  vii.  10  ;)  in  order  that  the 
multitude  of  the  ungodly  may  not,  like  a  violent  sea,  over- 
whelm the  children  of  God  ;  but  that  they  may  think  of  this, 
that  the  Lord  will  sometime  collect  his  own  people,  a  part  of 
whom  are  dwelling  in  heaven,  unseen  by  us,  and  a  part  are 
hid  under  a  great  mass  of  chaff. 

But  the  vengeance  suspended  over  the  wicked  ought  to 
keep  the  elect  in  fear  and  watchfulness.  He  speaks  of 
deeds  and  luords,  because  their  corrupters  did  much  evil,  not 
onl}^  by  their  wicked  life,  but  also  by  their  impure  and  false 
speech.     And  their  words  were  hard,    on   account  of  the 

'  This  is  the  most  common  opinion.  There  is  no  evidence  of  such  a 
hooh  being  known  for  some  time  after  this  epistle  v.  as  written  ;  and  the 
book  so  called  was  probably  a  forgery,  occasioned  by  this  reference  to 
Enoch's  prophecy.  See  Mackmghfs  I'reface  to  this  Epistle.  Until  of 
late,  it  was  supposed  to  be  lost;  but  in  1821,  the  late  Archbishop  Lau- 
rence, having  found  an  Ethiopic  version  of  it,  publislicd  it  with  a  transla- 
tion.— Ed. 

'■^  Literally,  "  with  his  holy  myriads." — Ed. 


444  COMMENTARIES  ON  VER.   17. 

refractory   audacity,    by   wliicli,   being   elated,    tliey   acted 
insolently.^ 

16'.  These  are  murmurers.  They  avIio  indulge  their  de- 
praved lusts,  are  hard  to  please,  and  morose,  so  that  they 
are  never  satisfied.  Hence  it  is,  that  they  always  murmur 
and  complain,  however  kindly  good  men  may  treat  them.^ 
He  condemns  their  proud  language,  because  they  haughtily 
made  a  boast  of  themselves  ;  but  at  the  same  time  he  shews 
that  they  were  mean  in  their  disposition,  for  they  were  ser- 
vilely submissive  for  the  sake  of  gain.  And,  commonly, 
this  sort  of  inconsistency  is  seen  in  unprincipled  men  of  this 
kind.  When  there  is  no  one  to  check  their  insolence,  or 
when  there  is  nothing  that  stands  in  their  way,  their  jDride  is 
intolerable,  so  that  they  imperiously  arrogate'  everything  to 
themselves  ;  but  they  meanly  flatter  those  whom  they  fear, 
and  from  whom  they  expect  some  advantage.  He  takes 
persons  as  signifying  eternal  greatness  and  power. 

17.  But,  beloved,  remember  ye  17.  Vos  autem  dilecti,  memores 
the  words  which  were  spoken  before  estis  {vel,  estote)  verborum  qu£e 
of  the  apostles  of  our  Lord  Jesus  prtedicta  sunt  ab  apostolis  Dommi 
Christ :  nostri  Jesu  Cliristi,  nempe, 

18.  How  that  they  told  you  there  IS.  Quod  vobis  dixerunt,  ultimo 
shovdd  be  mockers  in  the  last  time,  tempore  futuros  {vel,  venturos)  de- 
who  should  walk  after  their  own  un-  risorcs,  qui  secundum  concupiscen- 
godly  lusts.  tias    suarum    impietatum   ambula- 

rent. 

19.  These  be  they  which  separate         19.  Hi  sunt  qui  seipsos  segregant, 
themselves,  sensual,  having  not  the     animales,  Spiritum  non  habentes. 
Spirit. 

17.  But,  beloved.  To  a  most  ancient  prophecy  he  now 
adds  the  admonitions  of  the  apostles,  the  memory  of  whom 
was  recent.  As  to  the  verb  ixvricrd'qre,  it  makes  no  great 
difference,  whether  you  read  it  as  declarative  or  as  an  ex- 

^  There  seems  to  be  a  want  of  due  order  in  the  15th  verse;  the  execu- 
tion of  judgment  is  mentioned  first,  and  then  the  conviction  of  the  ungodly ; 
but  it  is  an  order  which  exactly  corresponds  with  numberless  passages  in 
Scripture  :  the  final  action  first,  and  then  that  which  leads  to  it — Ed. 

-  We  may  render  the  Avords  "Grumblers  and  fault-finders,"  that  is,  as 
the  word  means,  with  their  own  lot :  they  grumbled  or  murmured  against 
others,  and  were  discontented  with  their  own  condition ;  and  yet  walked  in 
such  a  way  (that  is,  in  indulging  their  lusts,)  as  made  their  lot  worse  and 
occasioned  still  more  grumbling. — Ed. 


VER.  19.  THE  EPISTLE  OF  JUDE.  445 

liovtation ;  for  the  meaning  remains  the  same,  that  being 
fortified  by  the  prediction  ho  quotes,  they  ought  to  be 
terrified.  By  the  last  time  he  means  tliat  in  which  the 
renewed  condition  of  the  Church  received  a  fixed  form 
till  the  end  of  the  world ;  and  it  began  at  the  first  coming 
of  Christ. 

After  the  usual  manner  of  Scripture,  he  calls  them  scoffers 
who,  being  inebriated  with  a  profixne  and  impious  contempt 
of  God,  rush  headlong  into  a  brutal  contempt  of  the  Divine 
Being,  so  that  no  fear  nor  reverence  keeps  them  any  longer 
within  the  limits  of  duty  :  as  no  dread  of  a  future  judgment 
exists  in  their  hearts,  so  no  hope  of  eternal  life.  So  at  this 
day  the  world  is  full  of  epicurean  despisers  of  God,  who  hav- 
ing cast  off  every  fear,  madly  scoff  at  the  whole  doctrine  of 
true  religion,  regarding  it  as  fabulous. 

1 9.  These  he  they  who  separate  themselves.  Some  Greek 
copies  have  the  participle  by  itself,  other  copies  add  eavrov<i, 
"  themselves  ;"  but  the  meaning  is  nearly  the  same.  He 
means  that  they  separated  from  the  Church,  because  they 
would  not  bear  the  yoke  of  discipline,  as  they  who  indulge 
the  flesh  dislike  spiritual  life.^  The  word  sensual,  or  animal, 
stands  opposed  to  spii  itual,  or  to  the  renovation  of  grace ; 
and  hence  it  means  the  vicious  or  corrupt,  such  as  men  are 
when  not  regenerated.  For  in  that  degenerated  nature 
which  we  derive  from  Adam,  there  is  nothing  but  what  is 
gross  and  earthly  ;  so  that  no  part  of  us  as^^ires  to  God, 
until  we  are  renewed  by  his  Spirit. 

20.  But  ye,  beloved,  biiilding  up  20.  Vos  autem  dilecti,  sanctissi- 
yourselves  on  your  most  holy  faith,  mte  vestrse  fidei  vosmet  superstru- 
praying  in  the  Holy  Ghost,  eutcs,  in  Spiritu  Sancti  precantes, 


'  This  is  the  common  interpretation,  and  yet  it  seems  inconsistent  with 
what  is  previously  said  of  these  men,  that  they  crept  in  stealthily,  and 
"  feasted"  with  the  members  of  the  Cliurch.  The  laurols,  though  retained 
by  Griesbach,  is  excluded  by  V/etstein  and  others,  being  absent  from  most 
of  the  MSS.  The  verb  a.Toltoo'it,'-',  means  to  separate  by  a  boundary  two 
portions  from  one  another,  and  hence  metaphorically  to  separate  or  cause 
divisions :  '•  These  be  they  who  cause  divisions."  They  were  doing  the  same 
thing  as  those  mentioned  by  Paul  in  Ilom.  xvi.  17.  They  were  produc- 
ing discords  in  the  Chiu-ch,  and  not  separations yro hi  it :  and  by  continu- 
ing in  it,  they  became  "  spots  and  stains"'  to  its  members. — Ed. 


4!5  COMMENTARIES  ON  VER.  20. 

21.  Keep  yourselves  in  the  love  21.  Vosmet  in  cliaritate  servate, 
of  God,  looking  for  the  mercy  of  expectantes  misericordiani  Domini 
our  Lord  Jesus  Christ  unto  eternal  nostri  Jesu  Christi  in  vitam  eter- 
life.  nam. 

22.  And  of  some  have  compas-  22.  Et  hos  quidem  miseramini, 
sion,  making  a  difference.  dijudicantcs  ; 

23.  And  others  save  with  fear,  23.  Illos  vero  per  timorem  ser- 
pulling  them  out  of  the  fire ;  hating  vate,  ex  incendio  rapientes,  odio 
even  the  garment  spotted  by  the  prosequentes  etiam  maculatam  a 
flesh.  came  tunicam. 

24.  Nov/  imto  him  that  is  able  to  24.  Ei  autem  qui  servare  potest 
keep  you  from  falling,  and  to  pre-  vos  {vcl,  eos)  k  peccato  immunes,  et 
sent  you  faiiltless  before  the  pre-  statuere  in  conspectu  glorise  suae  ir- 
sence  of  his  glory  with  exceeding  reprehensibiles  cum  exultatione, — 

25.  To  the  only  wise  God  our  25.  Soli  sapienti  Deo,  Servatori 
Savioiu*,  he  glory  and  majesty,  do-  nostro,  gloria  et  magnificentia  et  ira- 
minion  and  power,  both  now  and  perium  ct  potestas,  nunc,  et  in  omnia 
ever.     Amen.  secula.     Amen. 

20.  Bat  ye,  beloved.  Pie  shews  the  manner  in  which  they 
couhl  overcome  all  the  devices  of  Satan,  that  is,  by  having 
love  connected  with  faith,  and  by  standing  on  their  guard  as 
it  were  in  their  watch-tower,  until  the  coming  of  Christ. 
But  as  he  uses  often  and  thickly  his  metaphors,  so  he  has 
here  a  way  of  speaking  peculiar  to  himself,  which  must  be 
briefly  noticed. 

He  bids  them  first  to  huild  themselves  on  faith  ;  by  whieli 
he  means,  that  the  foundation  of  faith  ought  to  be  retained, 
but  that  the  first  instruction  is  not  sufficient,  except  they 
who  have  been  already  grounded  on  true  faitli,  went  on  con- 
tinually towards  perfection.  He  calls  their  faith  most  holy, 
in  order  that  they  might  wholly  rely  on  it,  and  that,  leaning 
on  its  firmness,  they  might  never  vacillate. 

But  since  the  whole  perfection  of  man  consists  in  faith,  it 
may  seem  strange  that  he  bids  them  to  build  upon  it  another 
building,  as  though  faith  were  only  a  commencement  to  man. 
This  difficulty  is  removed  by  the  Apostle  in  the  words  which 
follow,  when  he  adds,  that  men  build  on  faith  when  love  is 
added  ;  except,  perhaps,  some  one  may  prefer  to  take  this 
meaning,  that  men  build  on  faith,  as  far  as  they  make  pro- 
ficiency in  it,  and  doubtless  the  daily  progress  of  faith  is 
such,  that  itself  rises  up  as  a  building/     Thus  the  Apostle 

'  It  's  belter  to  take  "faith"  here  metonymically  for  the  word  or  doc- 


VEIL  21.  THE  EPISTLE  OF  JUDE.  .  447 

teaches  us,  that  in  order  to  increase  in  faith,  wo  must  be 
instant  in  prayer  and  maintain  our  calling  by  love. 

Pi'aying  in  the  Holy  Ghost.  The  way  of  persevering  is, 
when  we  are  endued  with  tlie  power  of  God.  Hence  when- 
ever the  question  is  respecting  the  constancy  of  faith,  we 
must  flee  to  prayer.  And  as  we  commonly  pray  in  a  foimal 
mannei",  he  adds,  Iti  the  Spirit ;  as  though  he  had  said,  that 
such  is  our  sloth,  and  that  such  is  the  coldness  of  our  flesh, 
that  no  one  can  pray  aright  except  he  be  roused  by  the 
Spirit  of  God  ;  and  that  we  are  also  so  inclined  to  diffidence 
and  trembling,  that  no  one  dares  to  call  God  his  Father, 
excej)t  through  the  teaching  of  the  same  Spirit ;  for  from 
him  is  solicitude,  from  him  is  ardour  and  vehemence,  from 
him  is  alacrity,  from  him  is  confidence  in  obtaining  what 
we  ask  ;  in  short,  from  him  are  those  unutterable  groanings 
mentioned  by  Paul  (Rom.  viii.  26.)  It  is  not,  then,  without 
reason  that  Jude  teaches  us,  that  no  one  can  pray  as  he 
ought  without  having  the  Spirit  as  his  guide. 

21.  Keep  yourselves  in  the  love  of  God.  He  has  made  love 
as  it  were  the  guardian  and  the  ruler  of  our  life  ;  not  that 
he  might  set  it  in  opposition  to  the  grace  of  God,  but  that 
it  is  the  right  course  of  our  calling,  when  we  make  progress 
in  love.  But  as  many  things  entice  us  to  apostasy,  so  that 
it  is  difficult  to  keep  us  ftiithful  to  God  to  tiie  end,  he  calls 
the  attention  of  the  faithful  to  the  last  day.  For  the  hope 
of  that  alone  ought  to  sustain  us,  so  that  we  may  at  no 
time  despond  ;  otherwise  we  must  necessarily  fail  every 
moment. 

But  it  ought  to  be  noticed,  that  he  would  not  have  us  to 
liope  for  eternal  life,  except  through  the  mercy  of  Christ : 
for  he  will  in  such  a  manner  be  our  judge,  as  to  have  no 

trine  (if  faitli,  the  gospel ;  and  the  sense  would  be  more  evident,  were  we 
to  render  iavrovs,  "  one  another,"  as  it  means  in  1  Thess.  v.  13. 

20.  "  But  ye,  beloved,  building  one  another  on  your  most  holy  faith, 
(on  the  most  holy  doctrine  which  you  believe,)  praying  by  the 

21.  Iloly  Spirit,  keep  one  another  in  love  to  God,  waiting  for  the 
mercy  of  our  Lord  Jesus  Christ  to  eternal  life.  And  on  some, 
indeed,  have  c()m])assion,  making  a  diftcrcnce  ;  but  others  save 
with  fear, '  ike. 

The  whole  passage  would  read  thus  better,  when  their  duty  towards  one 
another  is  speciiiciiUy  pointed  owi.  - Eil. 


448  COMMENTARIES  ON  VER.  22. 

other  rule  in  judging-  us  than  that  gratuitous  benefit  of  re- 
demption obtained  by  liimself. 

22.  A7id  of  some  have  compassion.  lie  adds  another  ex- 
hortation, slievving  how  the  faitliful  ought  to  act  in  reprov- 
ing their  brethren,  in  order  to  restore  them  to  the  Lord.  He 
reminds  them  that  sucli  ought  to  be  treated  in  different 
ways,  every  one  according  to  his  disposition  :  for  to  the 
meek  and  teachable  we  ought  to  use  kindness  ;  but  others, 
who  are  hard  and  perverse,  must  be  subdued  by  terror.^ 
This  is  the  difference  which  he  mentions. 

The  participle  BiaKpivofievoi,  I  know  not  why  this  is  ren- 
dered in  a  passive  sense  by  Erasmus.  It  may,  indeed,  be 
rendered  in  either  way,  but  its  active  meaning  is  more  suit- 
able to  the  context.  The  meaning  then  is,  that  if  we  wish 
to  consult  the  wellbeing  of  such  as  go  astray,  we  must  con- 
sider the  character  and  disposition  of  every  one  ;  so  that 
they  who  are  meek  and  tractable  may  in  a  kind  manner  be 
restored  to  the  riglit  way,  as  being  objects  of  pity  ;  but  if 
any  be  perverse,  he  is  to  be  corrected  with  more  severity. 
And  as  asperity  is  almost  hateful,  he  excuses  it  on  the  ground 
of  necessity  ;  for  otherwise,  they  who  do  not  willingly  fol- 
low good  counsels,  cannot  be  saved. 

Moreover,  he  employs  a  striking  metaphor.  When  there 
is  a  danger  of  fire,  we  hesitate  not  to  snatch  away  violently 
whom  we  desire  to  save  ;  for  it  would  not  be  enough  to 
beckon  with  the  finger,  or  kindly  to  stretch  forth  the  hand. 
So  also  the  salvation  of  some  ought  to  be  cared  for,  because 
they  will  not  come  to  God,  except  when  rudely  drawn. 
Very  different  is  the  old  translation,  which  reading  is  how- 
ever found  in  many  of  the  Greek  copies  ;  the  Vulgate  is, 
"Rebuke  the  judged,"  {Arguite  dijudicatos.)  But  the  first 
meaning  is  more  suitable,  and  is,  as  I  think,  according  to 

^  Though  most  agree  that  by  "  fear"  here  is  meant  terror,  that  is,  that 
the  persons  referred  to  were  to  be  terrified  by  the  judgment  which  awaited 
them  ;  yet  what  follows  seems  fixvonrable  to  another  view,  that  fear  means 
the  care  and  caution  with  which  they  were  to  be  treated ;  for  the  act  of 
saving  them  is  compared  to  that  of  a  man  snatching  anything  from  the 
fire,  in  doing  which  he  must  be  careful  lest  he  himself  should  be  burnt ; 
and  then  the  other  comparison,  that  of  a  man  shunning  an  infected  gar- 
ment lest  he  should  catch  the  contagion,  favours  the  same  view.  Hence 
our  version  seems  right — "  with  fear." — Ed. 


VER.  24.  THE  EPISTLE  OF  JUDE.  449 

tlic  old  and  genuine  reading.  The  word  to  save,  is  trans- 
ferred to  men,  not  that  tliey  are  tlie  authors,  but  the  minis- 
ters of  salvation. 

23.  Hating  even  the  garment.  This  passage,  which  other- 
wise would  appear  obscure,  will  have  no  difficulty  in  it, 
when  the  metaphor  is  rightly  explained.  He  would  have 
the  faithful  not  only  to  beware  of  contact  with  vices,  but 
that  no  contagion  might  reach  them,  he  reminds  them  that 
everything  that  borders  on  vices  and  is  near  to  them  ought 
to  be  avoided  :  as,  when  wo  speak  of  lasciviousness,  we  say 
that  all  excitements  to  lusts  ought  to  be  removed.  The 
passage  will  also  become  clearer,  when  the  whole  sentence 
is  filled  up,  that  is,  that  we  should  hate  not  only  the  flesh, 
but  also  the  garment,  which,  by  a  contact  with  it,  is  infected. 
The  particle  koI  even  serves  to  give  greater  emphasis.  He, 
then,  does  not  allow  evil  to  be  cherished  by  indulgence,  so 
that  he  bids  all  preparations  and  all  accessories,  as  they  say, 
to  be  cut  oflP. 

24.  Hoiu  unto  him  that  is  able  to  keep  you.  He  closes  the 
Epistle  with  praise  to  God  ;  by  which  he  shews  that  our  ex- 
hortations and  labours  can  do  nothing  except  through  the 
power  of  God  accompanying  them.-'- 

Some  copies  have  "  them"  instead  of  "  you."  If  we  re- 
ceive this  reading,  the  sense  will  be,  "  It  is,  indeed,  your 
duty  to  endeavour  to  save  them  ;  but  it  is  God  alone  who 
can  do  this."  However,  the  other  reading  is  what  I  prefer  ; 
in  which  there  is  an  allusion  to  the  preceding  verse  ;  for 
after  having  exhorted  the  faithful  to  save  what  was  perish- 

'  The  doxology  is  as  follow's, — 

"  To  the  only  wise  God  (or,  to  the  -wise  God  alone)  our  Saviour,  he 
glory  and  greatness,  might  and  dominion,  both  now  and  through 
all  ages." 
"  Dominion"   (llot/s-Za)  is  the   right   to   govern,   imperial   authority  or 
power  ;  "  might"  {x-oaTo;)  is  strength  to  effect  his  purpose,  omnipotence  ; 
"  greatness"  [f/.iya.y.uirv^in)  comprises  knowledge,  wisdom,  holiness,  and  every- 
thing that  constitutes  what  is  really  great  and  magnificent ;  and   'glory" 
(Sola)  is  the  result  of  all  these  things  which  belong  to  God  ;  all  terminate 
in  his  glory.     The  ultimate  issue  is  first  mentioned,  then  the  things  which 
lead  to  it.     It  is  by  acknowledging  his  sovereign  power,  his  capacity  to 
exercise  that  power — his  omnipotence,  and  his  greatness  in  everything  that 
constitutes  greatness,  that  we  give  him  the  glory,  the  honour,  and  the 
praise  due  to  his  name.  —  Ed. 

2  r 


450  COMMENTARIES  ON  THE  EPISTLE  OF  JUDE.        VER.  2-i. 

ing,  that  they  might  understand  that  all  their  efforts  would 
be  vain  except  God  worked  with  them,  he  testifies  that  they 
could  not  he  otherwise  saved  than  through  the  power  of 
God.  In  the  latter  clause  there  is  indeed  a  different  verb, 
^vXd^ai,  Avhich  means  to  guard  ;  so  the  allusion  is  to  a  re- 
moter clause,  when  he  said,  Kee2)  yourselves. 


END  OF  THE  EPISTLE  OF  JUDE. 


A  TRANSLATION 

OF 

CALYIN'S  VERSION 

OF 

THE  CATHOLIC  EPISTLES. 


THE  FIRST  EPISTLE  OF  PETER. 


CHAPTER  I. 

1  Peter,  an  apostle  of  Jesus  Christ,  to  the  sojourners  who 
are  scattered  through  Pontus,  Galatia,  Cappadocia,  Asia,  and 

2  Bitiiynia,  elected  according  to  the  foreknowledge  of  God  the 
Father,  through  the  sanetilication  of  the  Spirit,  unto  obedience 
and  the  sprinkling  of  the  blood  of  Jesus  Christ :  Grace  to  you 
and  peace  be  multiplied. 

3  Blessed  be  God,  even  the  Father  of  our  Lord  Jesus  Christ, 
who,  according  to  his  great  mercy  hath  begotten  us  again  to  a 
living  hope,  through  the  resurrection  of  Jesus  Christ  from  the 

4  dead,  to  an  inheritance  incorruptible,  and  undefiled,  and  unfad- 

5  ing,  laid  up  in  heaven  for  you  ;  who  by  the  power  of  God  are 
kept  through  faith  unto  salvation,  which  is  ready  to  be  revealed 

G  at  the  last  time  :  on  account  of  which  ye  exult,  though  now 
for  a  little  while,  if  it  be  necessary,  ye  are  made   sorrowful 

7  through  various  temptations  ;  that  the  probation  of  your  faith, 
much  more  precious  than  gold  which  perisheth,  though  even  it 
be  proved  by  fire,  may  be  found  unto  praise,  and  honour,  and 

8  glory,  when  Jesus  Christ  shall  be  revealed :  whom,  though  ye 
have  not  seen,  ye  love  ;  on  whom  believing,  though  ye  see 
him  not,  ye  exult  with  joy  unspeakable  and  glorious ;  receiv- 

9  ing  the  end  of  your  faith,  the  salvation  of  your  souls. 

10  Of  which  salvation  the  prophets  inquired  and  searched,  who 

1 1  prophesied  of  future  grace  to  us  ;  searching  what  or  what  man- 
ner of  time  the  Spirit  (f  Christ  who  was  in  them  did  signify, 
previously  testifying  of   the  sufleriugs  of  Christ,  and  of  the 

1 2  glories  which  were  to  follow  :  to  whom  it  was  revealed,  that 
not  to  themselves,  but  to  us  they  ministered  the  things  which 


4;'32  NEW  TRANSLATION  OF  FIRST  TETER.        CHAP.  II.  8. 

have  been  now  declared  to  you  by  those  who  liave  preached  to 
you  the  gospel,  through  the  Holy  Spirit  sent  from  heaven  ; 
into  which  tilings  tiie  angels  desire  to  look. 

13  Therefore,  girding  up  the  loins  of  your  mind,  being  sober, 
perfectly  hope  for  the  grace  which  is  to  be  brought  to  you  at 

14  the  revelation  of  Jesus  Christ;  as  obedient  children,  not  con- 
formed to  former  lusts  which  prevailed  during  your  ignorance  : 

15  but  as  he  who  has  called  you  is  holy,  be  ye  also  yourselves  holy 

1 6  in  ?/our  whole  conduct;  because  it  is  written,  "Be  ye  holy, 
for  I  am  holy." 

17  And  since  ye  call  on  the  Father,  who,  without  respect  of 
persons,  judgeth  the  work  of  every  one,  pass  in  fear  the  time 

18  of  your  sojourning;  knowing  that  not  with  corruptible  things, 
silver  or  gold,  you  have  been  redeemed  from  your  vain  way  of 

19  living,  delivered  down  from  the  fathers;  but  with  the  precious 

20  blood  of  Christ,  as  of  a  lamb  unspotted  and  undefilcd  :  who 
had  been,   indeed,  foreordained  before  the  world  was  founded, 

21  but  has  been  manifested  in  the  last  times  for  you,  who  through 
him  believe  in  God,  who  has  raised  him  from  the  dead,  and 
has  given  him  glory,  that  your  faith  and  hope  may  be  in  God: 

22  purifying  your  souls  by  obedience  to  the  truth  through  the 
Spirit,  witli  an  unfeigned  brotherly  love,   love  5'e  one  another 

23  from  a  pure  heart  fervently ;  having  been  begotten  again,  not 
from  a  seed  that  is  corruptible,   but  incorruptible,  through  the 

24  word  of  the  living  God,  which  abideth  for  ever.  For  all  flesh 
is  as  grass,  and  all  his  glory  as  the  flower  of  the  grass  :  wither 

25  does  the  grass,  and  its  flower  fades ;  but  the  word  of  the  Lord 
remains  for  ever  :  and  this  is  the  word  which  has  been  declared 
to  you. 


-CHAPTER  II. 

1  Laying  aside,  therefore,  all  wickedness,  and  all  guile,  and 

2  dissimulations,  and  envyings,  and  all  slanderings,  as  infants 
lately  born,  desire  the  milk  that  is  rational  and  guileless,  that 

3  by  it  ye  may  grow ;  if  indeed  ye  have  tasted  that  the  Lord  is 

4  gracious:  to  whom  coming  as  to  a  living  stone,  rejected  indeed 

5  by  men,  but  chosen  by  God  and  precious,  ye  also  yourselves 
as  living  stones  are  built  up  a  spiritual  house,  a  holy  priest- 
hood, to  ofler  spiritual  sacrifices,  acceptable  to  God  through 

6  Jesus  Christ.  Therefore  also  the  Scripture  contains  t/iis,  "  Be- 
hold, I  lay  in  Sion  a  corner-stone,  chosen,  precious ;  and  he 

7  who  believeth  in  him  shall  not  be  ashamed."  To  you,  then, 
who  believe,  he  is  precious ;  but  to  the  unbelieving,  the  stone 
which  the  builders  rejected,  this  has  become  the  head  of  the 

8  corner ;  and  a  stone  of  stumbling  and  a  rock  of  offence  to  those 
who  stumble  at  the  word,  being  unbelieving;  to  which  also 


CHAP.  III.  5.         NEW  TRANSLATION  OF  FIRST  PETER.  453 

9  they  had  been  appointed.  But  ye  are  a  chosen  race,  a  royal 
priesthood,  a  holy  nation,  a  peculiar  people,  that  ye  may  de- 
clare the  virtues  of  him  who  has  called  you  out  of  darkness 

10  into  his  marvellous  light:  who  sometimes  were  not  a  people, 
but  now  are  the  people  of  God ;  who  had  not  obtained  mercy, 
but  now  have  obtained  mercy. 

11  Beloved,  I  exhort  you  as  sojourners  and  strangers,  to  abstain 

12  from  carnal  desires,  which  war  against  the  soul;  having  your 
behaviour  good  among  the  Gentiles,  that  whereas  they  sjieak 
against  you  as  evil-doers,  they  may,  considering  your  good 
works,  glorify  God  in  the  day  of  visitation. 

13  Be  then  subject  to  every  human  ordinance  for  the  Lord's 

14  sake;  whether  to  the  king,  as  supreme;  or  to  governors,  as 
those  who  are  sent  by  him,  for  the  punishment  indeed  of  evil- 

15  doers,  but  for  the  praise  of  those  who  do  well  :  for  so  is  the 
will  of  God,  that  by  well-doing  ye  should  put  a  stop  to  the 

16  ignorance  of  foolish  men  ;  as  free,  and  not  having  liberty  as  a 
1  7  cloak  for  wickedness,  but  as  the  servants  of  God.     Honour  all, 

18  love  the  brothei'hood,  fear  God,  honour  the  king.  The  ser- 
vants, let  them  be  subject  with  all  fear  to  i/ieir  lords,  not  only 

19  to  the  good  and  humane,  but  also  to  the  perverse.  For  this  is 
acceptable,  if  for  conscience  towards  God  any  one  bears  sor- 

20  rows,  suffering  unjustly  :  for  what  sort  of  glory  is  it,  if  ye  bear 
it  when  having  done  evil  ye  be  buffeted?  but  if,  having  done 
well  and  suffering,  ye  bear  it,  this  is  acceptable  with  God. 

21  For  to  this  end  you  have  been  called;  because  Christ  also 
suffered  for  you,   leaving  you  an  example,  that  ye  may  follow 

22  his  footsteps ;  who  did  no  sin,  nor  was  guile  found  in  his  mouth; 

23  who,  when  reviled,  reviled  not  again  ;  when  suffering,  threat- 
ened not ;  but  committed  his  cause  to  him  who  judgeth  right- 

24  eously  ;  who  bare  himself  our  sins  in  his  own  body  on  the 
tree,  that  we,  being  dead  to  sin,  may  live  to  righteousness;  by 

25  whose  bruise  have  ye  been  healed.  For  ye  were  as  sheep 
going  astray ;  but  ye  have  been  now  turned  to  the  Shepherd 
and  Bishop  of  your  souls. 


CHAPTER  III. 

1  In  like  manner  the  wives,  let  them  be  subject  to  their  own 
husbands,  that  even  if  any  believe  not  the  word,  they  may 
without  the  word  be  gained  by  the  behaviour  of  the/'r  wives, 

2  while  observing  your  pure  behaviour  and  fear  :  whose  adorn- 
ing,  let  it  not  be  the  outward,  in  the  plaiting  of  the  hair  and 

3  the  encircling  of  gold,  or  the  putting  on  of  cloaks;  but  the 

4  inner  man  of  the  heart,  whicli  is  in  the  incorruption  of  a  placid 

5  and  quiet  spirit,  which  before  God  is  precious.  For  so  formerly 
also  holy  women  who  ho2)ed  iu  God,  adorned  themselves,  being 


454  NEW  TRANSLATION  OF  FIRST  PETER.       CHAP.  IV.  3. 

G  subject  to  tlieir  own  Inisbaiuls  ;  as  Sara,  icho  obeyed  Abralian!, 
calling  him  lord  ;  whoso  (laughters  ye  become,  when  ye  do 
well,  and  are  not  terrified  by  any  dread. 

7  Let  husbands  in  like  manner  dwell  with  tkcm  according  to 
knowledge,  giving  honour  to  the  wife  as  the  weaker  vessel,  and 
as  joint-heirs  of  the  grace  of  life,  that  your  prayers  may  not 
be  hindered, 

8  Finally,  he  //<?  of  one  mind,  compassionate,  loving  to  the 

9  brethren,  merciful,  humble-minded  ;  not  rendering  evil  for  evil, 
or  railing  for  railing,  but  on  the  contrary,  bless  ye,  knowing 
that  you  have  been  called  for  this  end,  that  ye  may  inherit  a 

10  blessing.  For  let  him  who  would  love  life  and  see  good  days, 
keep  his  tongue  from  evil  and  his  lips  from  speaking  guile ; 

11  let  him  turn  away  from  evil  and  do  good  ;  let  him  seek  |)eace 

1 2  and  pursue  it :  because  the  eyes  of  the  Lord  are  on  the  righte- 
ous, and  his  ears  to  their  prayers;  but  the  face  of  the  Lord  is 

13  against  them  who  do  evil.     And  who  is  he  who  can  do  you 

14  harm,  if  ye  be  followers  of  what  is  good  ?  But  if  ye  also 
sufler  for  righteousness,  happy  are  ye  ;  and  the  fear  of  them 

1.5  fear  not,  nor  be  troubled;  but  sanctify  the  Lord  of  hosts  in 
your  hearts,  and  be  ready  always  for  an  answer  to  any  one 
asking  you  a  reason  for  the  hope  that  is  in  you,  with  meekness 

16  and  fear  ;  having  a  good  conscience,  that  whereas  they  speak 
against  you  as  evil-doers,  they  may  be  ashamed  who  slander 
your  good  behaviour  in  Christ. 

17  For  it  is  better  to  sufter,  if  so  be  the  will  of  God,  for  doing 

18  good  than  for  doing  evil  :  because  Christ  also  once  suffered  for 
sins,  the  just  for  the  unjust,  that  he  might  bring  us  to  God, 
having  indeed  been  put  to  death  in  the  tlesh,  but  brought  to 

]  9  life  by  the  Spirit  :  by  whom  having  also  gone,  he  preached  to 

20  the  spirits  who  wore  in  prison,  when  tliere  were  formerly  un- 
believers, when  once  the  patience  of  God  waited  in  the  days  of 
Noah,  while  the  ark  was  prepared  ;  in  which  a  few,  that  is, 

21  eight  souls,  were  saved  by  water;  corresponding  to  which, 
baptism  saves  us  also  now  (not  the  casting  away  of  the  filth  of 
the  flesh,  but  the  answer  of  a  good  conscience  towards  God) 

22  through  the  resurrection  of  Jesus  Christ ;  who  is  at  the  right 
hand  of  God,  having  gone  into  heaven,  angels  and  dominions 
and  powers  being  made  subject  to  him. 


CHAPTER  IV. 

1  Christ  then  having  suffered   for  us  in  the  flesh,  be  ye  also 
armed  with  the  same  mind  :  because  he  who  hath  suffered  in 

2  the  flesh  hath  ceased  from  sin ;  that  he  may  no  longer  live  the 
rest  of  his  time  in  the  flesh  to  the  lusts  of  men,  but  to  the  will 

3  of  God.     For  it  is  enough  for  us,  that  we  have  wrought,  in  the 


CHAP.  V.4.  NEW  TRANSLATION  OF  FIRST  PETER,  455 

pa,st  time  of  life,  the  will  of  the  Gentiles,  when  we  walked  in 
lasciviousness,  lusts,  excesses  in  wine,  revellings,  banqiietings, 

4  and  wicked  idolatries  :  on  account  of  which  they  think  it 
strange,  that  ye  run  not  with  them  into  the  same  excess  of  riot, 

5  speaking  evil  of  you ;  who  shall  give  account  to  him  who  is 

6  ready  to  judge  the  living  and  the  dead.  For  the  gospel  has 
for  this  end  been  also  preached  to  the  dead,  that  they  may  in- 
deed be  judged  according  to  men  in  the  flesh,  but  live  accord- 

7  ing  to  God  in  the  Spirit.     But  the  end  of  all  things  is  near ; 

8  be  ye  then  sober,  and  watchful  to  pray  ;  and  abf)ve  all  things 
having  fervent  love  among  yourselves;  for  love  will  cover  a 

9  multitude  of  sins.  Be  hospitable  towards  one  another,  without 
murmurings. 

I  0       As  every  one  has  received  a  gift,  minister  the  same  one  to 

I I  another,  as  good  dispensers  of  the  manifold  grace  of  God  ;  if 
any  one  speak,  Itt  him  speak  as  the  oracles  of  God  ;  if  any  one 
minister,  let  him  do  so  as  by  the  power  which  God  supplies; 
tliat  in  all  things  God  may  be  glorified  through  Jesus  Christ ; 
to  whom  be  the  glory  and  the  dominion  for  ever  and  ever. 
Amen. 

12  Beloved,  think  it  not  strange  when  ye  are  tried  by  fire  for 
the  purpose  of  proving  you,  as  though  some  new  thing  had 

1 3  happened  to  you  ;  but  inasmuch  as  ye  are  partakers  of  the  suf- 
ferings of  Christ,  rejoice  ;  that  at  the  revelation  also  of  his  glory 

14  ye  may  exultingly  rejoice.  If  ye  be  reproached  for  the  name 
of  Christ,  happy  are  ye;  for  the  Spirit  of  glory  and  of  God 
rests  upon  you  :  by  them,  indeed,  he  is  slandered,  but  by  you 

15  he  is  glorified.  But  let  none  of  you  suffer  as  a  murderer,  or  a 
thief,  or  an  evil-doer,  or  as  a  coveter  of  another  man's  goods ; 

IG  but  if  as  a  Christian,  let  him  not  be  ashamed  ;  nay,  let  him  in 

17  this  case  glorify  God  :  for  it  is  the  time,  when  judgment  begins 
at  the  house  of  God  ;  but  if  it  be  first  on  us,  what  will  be  the 

is  end  of  those  who  obey  not  the  gospel  of  God?  and  if  the 
righteous  be  hardly  saved,  the  ungodly  and  the  sinner,  where 
will  they  appear  ? 

1  9  Let  therefore  those  who  suffer  according  to  the  will  of  God, 
commit  their  souls  to  him,  in  doing  good,  as  to  a  faithful  pos- 
sessor. 

CHAPTER  V. 

1  The  elders  who  are  among  you  I  exhort,  who  am  also  an 
elder  and  a  witness  of  the  sufi'orings  of  Christ,  and  a  partaker 

2  of  the  glory  which  shall  be  revealed  :  feed  as  much  as  in  you 
lieth  the  flock  of  God,  discharging  the  office  of  bishops,  not  con- 
strainedly, but  willingly  ;  not  for  the  sake  of  filthy  lucre,  but 

3  liberally  ;  and  not  as  exercising  tyranny  over  God's  heritages, 

4  but  that  ye  maybe  patterns  to  the  flock  :   and  when  the  Chief 


456  NEW  TRANSLATION  OF  FIRST  JOHN.  CIIAP.  1.7. 

Shepherd  shall  appear,  ye  shall  receive  au  unfading  crown  of 

glory. 
5        In   like  manner  the  younger,  be  ye  subject  to  the  elder; 

yea,  be  ye  all  subject  to  one  another :  put  ye  on  humility  of 

mind  ;  because  God  resisteth  the  jn'oud,  but  giveth  grace  to 
C  the  humble.     Be  ye  then  humbled  under  the  mighty  hand  of 

7  God,  that  he  may  exalt  you  in  due  time  ;  all  your  care  being 
cast  on  him,  for  he  cares  for  you. 

8  Be  sober,  be  vigilant,  because  your  adversary,  the  Devil,  as 
a  roaring  lion,  goetli  around,  seeking  whom  he  may  devour  : 

9  whom  resist  ye,  being  firm  in  the  faith,  knowing  that  the  same 
sufferings  are  accomplished  in  your  brethren  in  the  world. 

10  Now  the  God  of  all  grace,  who  hath  called  us  to  his  eternal 
glory  through  Christ  Jesus, — may  he  perfect  you,  while  sufFer- 

1 1  ing  for  a  short  time,  confirm,  strengthen,  and  establish  you  :  to 
him  be  the  glory  and  the  dominion,  for  ever  and  ever.     Amen. 

12  BySylvanus,  a  faithful  brother  to  you,  as  T  suppose,  I  have 
written  in  a  few  words,  exhoi'ting  you  and  testifying  that  this 

13  is  the   true  grace   of  God  in  which   ye  stand.     The   church, 
elected  together  with  you,  which  is  in  Babylon,  saluteth  you, 

14  and  Marcus  my  son.     Salute  ye  one  another  with  the  kiss  of 
love.     Grace  be  to  you  all  who  are  in  Christ  Jesus.     Amen. 


THE  FIKST  EPISTLE  OF  JOHK 


CHAPTER  I. 

1  What  has  been  from  the  beginning,  what  we  have  heard, 
what  we  have  seen  with  our  eyes,  what  we  have  looked  on, 
what  our  hands  have  handled,  concerning  the  word  of  life; 

2  (and  the  life  has  been  manifested,  and  we  have  seen,  and  do 
testify,  and  declare  to  you  that  eternal  life,  whicli  was  with 

3  the  Father,  and  has  been  manifested  to  us) — what  we  have 
seen  and  heard,  declare  we  to  you,  that  ye  also  may  have  fel- 
lowship with  us ;  and  our  fellowship  is  with  the  Father,  and 

4  with  his  Son  Jesus  Christ :  and  we  write  these  things  to  you, 
that  your  joy  may  be  complete. 

5  And  this  is  the  message  which  we  have  heard  from  him,  and 
declare  to  you,  that  God  is  light,  and  in  him  there  is  not  any 

C  darkness.      If  we  say  that  we  have  fellowship  with  him,  and 
7  walk  in  darkness^  we  lie,  and  do  not  tell  the  truth.     But  if  we 


CHAP.  II.  16.  NEW  TRANSLATION  OF  FIRST  JOHN.  457 

walk  in  the  light,  as  be  is  in  the  light,  we  have  fellowship  one 
with  another,  and  the  blood  of  Jesus  Christ  bis  Son  cleanseth 

8  us  from  all  sin.     If  we  say  that  we  have  no  sin,  we  deceive 

9  ourselves,  and  the  truth  is  not  in  us  :   If  we  confess  our  sins, 
faithful  is  he  and  just,  so  as  to  forgive  us  oui'  sins,  and  to  cleanse 

10  us  from  all  unrighteousness  :   If  we  say  that  we  have  not  sinned, 
we  make  him  a  liar,  and  his  word  is  not  in  us. 


CHAPTER  IL 

1  My  little  children,  I  write  these  things  to  you,  that  you  may 
not  sin  ;  but  if  any  one  sin,  we  have  an  advocate   with  the 

2  Father,  Jesus  Christ,  the  righteous  one  :  and  he  is  the  propi- 
tiation for  our  sins,  and  not  for  ours  only,  but  also  for  the  s'ms 
of  the  whole  world. 

3  And  by  this  we  know  that  we  have  known  him,  if  we  keep 

4  his  commandments.  He  who  says,  '^  I  know  him,"  and  keeps 
not  his  commandments,  is  a  liar,  and  the  truth  is  not  in  him  : 

5  but  he  who  keeps  his  word,  verily  in   him  the  love  of  God  is 

6  perfected  ;  by  this  we  know  that  we  are  in  him.  He  who  says 
that  he  abides  in  him,  ought  also  himself  so  to  walk  as  he 
walked. 

7  Brethren,  no  new  commandment  do  I  write  to  you,  but  an 
old  commandment,  which  you  have  had  from  the  beginning  : 
the  old  commandment  is  the  word  which  you  have  heard  from 

8  the  beginning.  Again,  a  new  commandmeut  do  I  write  to  you; 
which  is  true  in  him  and  in  you,  because  the  darkness  is  pass- 
ing away,  and  the  true  light  now  shines. 

9  He  who  says  that  he  is  in  the  light,  and  hates  his  brother, 

10  is  still  in  darkness.      He  who  loves  his  brother  abides  in  the 

1 1  light,  and  to  him  there  is  no  stumbling  :  but  he  who  hates  his 
brother,  walks  in  darkness  ;  and  he  knows  not  where  he  goeth, 
because  darkness  hath  blinded  his  eyes. 

12  I  write  to  you,  little  children,  because  your  sins  are  forgiven 
you  for  his  name's  sake. 

13  1  write  to  you,  fathers,  because  ye  have  known  him  who  is 
from  the  beginning.  I  write  to  you,  young  men,  because  ye 
have  overcome  the  wicked  one.     I  write  to  you,  children,  be- 

1-4  cause  ye  have  known  the  Father.  I  have  written  to  you, 
fathers,  because  ye  have  known  him  who  is  from  the  beginning, 
I  have  written  to  you,  young  men,  because  ye  are  strong,  and 
the  word  of  God  abides  in  you,  and  ye  have  overcome  the 
evil  one. 

15  Love  not  the  world,  nor  the  things  which  are  in  the  world: 
if  any  one  loves  the  world,  the  love  of  the  Father  is  not  in  him. 

16  For  whatever  is  in  the  world,  (even  the  lust  of  the  flesh,  and 
the  lust  of  the  eyes,   and   the  pride  of  life,)  is  not  from  the 


458  NEW  TRANSLATION  OF  FIRST  JOHN.        CHAP.  III.  6. 

17  Father,  but  from  tho  world.  And  the  worhl  passcth  away,  and 
tlie  lust  of  it;  but  he  who  doeth  the  will  of  God,  abides  for 
ever. 

1 S  Little  children,  it  is  the  last  hour ;  and  as  you  have  heard 
that  Antichrist  is  to  come,  even  now  there  are  many  Anti- 

1 9  christs  :  hence  we  know  that  it  is  the  last  hour.  From  us  have 
they  gone  out,  but  of  us  they  were  not ,  for  had  they  been  of 
us,  they  would  surely  have  remained  with  us ;  but  they  have 
gone  out,  that  they  might  be  made  manifest  that  they  were  not 

20  of  us.  But  ye  have  an  unction  from  the  Holy  One,  and  ye 
know  all  things. 

21  I  have  not  written  to  you,  because  ye  know  not  the  truth, 
but    because   ye  know  it,    and    that   everything  false   is   not 

22  from  the  truth.  Who  is  a  liar,  but  he  who  denies  Jesus 
to    be    the    Christ  ?     He    is    an   Antichrist,    who    denies   the 

23  Father  and  the  Son  :  every  one  who  denies  the  Son  hath  not 
the  Father. 

24  Let,  then,  what  you  have  heard  fro)n  the  beginning  remain 
in  you  :  if  what  you  have  heard  from  the  beginning  remain  in 

2.5  you,  ye  shall  also  renuiin  in  the  Son,  and  in  the  Father  ;  and 
this  is  the  promise  which  he  hath  promised  to  us.  even  eternal 
life. 

26  These  things  have  I  written  to  you  respecting  them  who 

27  seduce  you  :  but  the  unction  which  ye  have  received  from  him 
remains  in  you,  so  that  ye  have  no  need  that  any  one  should 
teach  you  ;  but  as  the  unction  teaches  you  all  things,  and  is 
truth,  and  is  not  a  lie,  and  as  it  has  taught  you,  so  remain  in 
him. 

28  And  now,  little  children,  continue  in  him,  that  when  he 
shall   appear,   we  niay  have  confidence,  and  not  be  ashamed 

29  at  his  presence.  Since  ye  know  that  he  is  righteous,  know 
ye  that  every  one  who  doeth  righteousness  has  been  born  of 
him. 


CHAPTER  in. 

1  See  what  manner  of  love  the  Father  hath  bestowed  on  us, 
that  we  should  be  called  the  sons  of  God  !   the  world  for  this 

2  reason  knoweth  us  not,  because  it  did  not  know  him.  Beloved, 
we  are  now  the  sons  of  God,  and  it  does  not  yet  appear  what 
we  shall  be  ;  but  we  know,  that  when  he  shall  appear,  we 

3  shall  be  like  him  ;  for  we  shall  see  him  as  he  is :  and  every 
one  who  hath  this  hope  in  him  purifieth  himself,  inasmuch  as 
he  is  pure. 

4  Whosoever  doeth  sin,  doeth  also  iniquity;  and  sin  is  ini- 

5  quity.      But  ye  know  that  he  appeared  that  he   might   take 

6  away  our  sins,  and  sin  is  not   in  him.     Whosoever  abides  in 


CHAP.  IV.  3.         NEW  TRANSLATION  OF  FIRST  JOHN.  459 

him  doth  not  sin ;    whosoever   sins,  hath    not  seen    him,  nor 
known  him. 

7  Little  chihlren,  let  no  one  deceive  you, — he  who  doeth  righ- 

8  teousness  is  righteous,  inasmuch  as  he  is  righteous  :  he  who 
doeth  sin,  is  of  the  devil,  for  the  devil  sins  from  the  beginning. 
The  Son  of  God  was  for  this  end  manifested,  that  he  might 

y  undo  the  works  of  the  devil.  Whosoever  has  been  born  of 
God,  doth  not  do  sin,  because  his  seed  remains  in  him  ;  and  he 

10  cannot  sin,  because  he  has  been  born  of  God.  By  this  are 
made  manifest  the  sons  of  God,  and  the  sons  of  the  devil, — 
every  one  who  doeth  not  righteousness,  is  not  of  God,  nor  he 
who  loves  not  his  brother. 

1 1  For  this  is  the  message  that  ye  heard  from  the  beginning, 

12  that  we  love  one  another  :  not  as  Cain,  who  was  of  the  wicked 
one,  and  slew  his  brother;  and  why  did  he  slay  him  ?  because 

13  his  works  were  evil,  and  his  brother's  righteous.     Wonder  not, 

14  my  brethren,  if  the  world  hate  you.  Vie  know  that  we  have 
passed  from  death  to  life,  because  we  love  the  brethren ;  he 

1 5  who  loves  not  his  brother,  remains  in  death.  Every  one  who 
hates  his  brother,  is  a  murderer  ;  and  ye  know  that  no  mur- 

16  derer  has  eternal  life  abiding  in  him.  By  this  we  know  love, 
that  he  laid  down  his  own   life  for  us  ;  and  we  ought  to  lay 

17  down  ovr  lives  for  the  brethren.  But  when  any  one  has 
this  world's  goods,  and  seeth  his  brother  in  w^ant,  and  closeth 
up  his  bowels  from  him,  how  abideth  the  love  of  God  in 
him  ? 

IS        My  little  children,  let  us  not  love  in  word,  nor  in  tongue, 

19  but  in  deed  and  in  truth  :  and  by  this  we  know  that  we  are  of 

20  the  truth,  and  shall  assure  our  hearts  before  him.  For  if  our 
heart  accuse  us,  doubtless  God  is  greater  than  our  heart,  and 

21  knoweth  all  things.      Beloved,  if  our  heart  do  not  accuse  us, 

22  we  have  confidence  towards  God  :  and  if  we  ask  anything,  we 
receive  it  from  him,  because  we  keep  his  commandments,  and 

23  do  the  things  which  are  pleasing  in  his  sight.  And  this  is  his 
commandment,  that  we  believe  on  the  name  of  his  Son  Jesus 
Christ,  and  love  one  another,  as  he  gave  us  commandment. 

24  And  he  who  keepeth  his  ccmimandiuent,  abideth  in  him,  and 
he  in  him  ;  and  by  this  we  know  that  he  abideth  in  us,  even  by 
the  Spirit  whom  he  hath  given  us. 


CHAPTER  lY. 

Beloved,  believe  not  every  spirit,  but  prove  the  spirits 
whether  they  are  from  God  ;  because  many  false  prophets  have 
gone  forth  into  the  world.  By  this  know  ye  the  Spirit  of 
God, — Every  spirit  that  confesseth  that  Jesus  Christ  has  come 
in  the  flesh,  is  from  God ;  and  every  spirit  that  confesses  not 


460  NEW  TRANSLATION  OF  FIRST  JOHN.  CHAP.  V.  3. 

that  Jesus  Christ  has  come  in  the  flesh,  is  not  from  God  ; 
and    this  is  the  Antichrist,    of  whom  you   have    heard    that 

4  he  is  to  come,  and  he  is  now  already  in  the  world.  Ye 
are  of  God,  little  children,  and  have  overcome  them;  be- 
cause   greater   is   he  who  is  in    you   than   he   who  is  in  the 

5  world.     They  are    of   the  world  ;  therefore  of  the  world  do 
G  they  speak,  and  the  world  heareth   them.     AVe  aio  of  God  ; 

he  who  knoweth  God  heareth  us  ;  he  who  is  not  of  God,  doth 
not  hear  us  :  by  this  we  know  the  spirit  of  truth  and  the  spirit 
of  error. 

7  Beloved^  let  us  love  one  another  ;  because  love  is  from  God; 
and  every  one  who  loveth   has  been  born  of  God,  and  know- 

8  eth  God.     He  who  loveth  not,  knoweth  not  God,  because  God 

9  is  love.  In  this  has  appeared  the  love  of  God  to  us,  that  God 
has  sent  his  only-begotten  Son  into  the  world,   that  we  may 

10  live  through  him.  In  this  is  love,  not  that  we  have  loved 
God,  but  that  God  has  loved  us  and  sent  his  Son  a  propitia- 

1 1  tion  for  our  sins.     Beloved,  if  God  has  so  loved  us,  we  ought 

12  also  to  love  one  another.  No  one  hath  ever  seen  God:  if  we 
love  one  another,  God  abides  in  us,  and  his  love  has  been  per- 

13  fected  in  us.  By  this  we  knovv  that  we  abide  in  him,  and  he 
in  us,  because  he  hath  given  us  of  his  Spirit. 

1-1        And  we  have  seen  and  do  testify,  that  the  Father  has  sent 

15  his  Son  to  be  the  Saviour  of  the  world.  lie  who  shall  confess 
that  Jesus  is  the  Son  of  God,  God  abideth  in  him,  and  he  in 

16  God.  And  we  have  known  and  have  believed  the  love  which 
God  hath  to  us  :   God  is  love  ;  and  he  who  abideth  in  love, 

17  abideth  in  God,  and  God  in  him.  By  this  has  love  in  us 
been  perfected,  that  we  may  have  confidence  in  the  day  of 

18  judgment,  because  as  lie  is,  so  are  we  in  this  world.  Fear  is 
not  in  love  :  but  perfect  love  casteth  out  fear  ;  because  fear 
hath  torment ;  and  he  who  fears,  has  not  been  perfected  in 

10  love.     AVe  love  him,  because  he  has  first  loved  us. 

20  If  any  one  say,  "  I  love  God,"  and  hate  his  neighbour, 
he  is  a  liar  ;  for  he  who  loves  not  his  brother  whom  he  sees, 

21  how  can  he  love  God  whom  he  sees  not?  And  this  command- 
ment we  have  from  Hini,  that  he  who  loves  God  should  also 
love  his  brother. 


CHAPTER  V. 

1  Every  one  who  believes  that  Jesus  is  the  Christ  has  been 
born  of  God  ;    and  every  one  who  loves   Him  who  has  be- 

2  gotten,  loves  him  also  who  has  been  begotten  by  Him,     By 
this  we  know  that  we  love  the  children  of  God,  when  we  love 

8   God  and  keep  his  commandments  :   for  this  is  the  love  of  God, 
that  we  keep  his  commandments  ;  and  his  commandments  are 


CHAP.  V.  21.         NEW  TRANSLATION  OF  FIRST  JOHN.  461 

4  not  grievous.  For,  whatever  has  been  born  of  CJod  overcometh 
the  world;  and  this  is  the  victory  which  overcometh  tlie  worhl, 

5  our  faith.  Wlio  is  he  who  overcomes  the  worhl,  but  he  who 
believes  that  Jesus  is  the  Son  of  God  ? 

G  This  is  he  who  has  come  by  water  and  blood,  Jesus  Christ; 
not  by  water  only,  but  by  water  and  blood  ;  and  the  Spirit  is 

7  He  who  testifies,  inasmuch  as  the  Spirit  is  truth.  For  there 
are  three  who  testify  in  heaven,  the  Father,  the  Word,  and  the 

8  Holy  Spirit ;  and  these  three  are  one.     And  there  are  three 

9  who  testify  on  earth,  the  Spirit,  the  water,  and  the  blood  ;  and 
these  three  agree  in  one.  If  we  receive  the  testimony  of  men, 
the  testimony  of  God  is  greater. 

10  ]\Ioreover,  this  is  the  testimony  of  God,  which  he  hath  testi- 
fied respecting  his  own  Son  (He  who  believes  on  the  Son  of 
God  hath  the  testimony  in  himself;  he  who  believes  not  God, 
makes  him  a  liar,  because  he  hath  not  believed  the  testimony 

1 1  which  God  hath  testified  respecting  his  own  Son,)  even  this  is 
the  testimony,  that  God  hath  given  tons  eternal  life  ;  and  this 

12  life  is  in  his  Son.  He  who  hath  the  Son,  hath  life  ;  he  who 
hath  not  the  Son  of  God,  hath  not  life. 

13  These  things  have  I  written  to  you  who  believe  on  the 
name  of  the  Son  of  God,  that  ye  may  know  that  ye  have 
eternal  life,  and  that  ye  may  believe  on  the  name  of  the  Son 

1 4  of  God.  And  this  is  the  confidence  which  we  have  towards 
Him,  that  when  we  ask  anything  according  to  his  will,   he 

15  heareth  us  :  and  if  we  know  that  he  hears  us  when  we  ask  any 
thing,  we  know  that  we  have  the  petitions  which  we  have 
desired  of  him. 

16  If  any  one  see  his  brother  sinning  a  sin  not  to  death,  lie 
shall  ask,  and  he  will  give  to  him  life  for  him  who  sins  not  to 
death  :  there  is  a  sin  to  death,  I  do  not  say  that  any  one  shall 

17  pray  for  that.     Every  unrighteousness  is  sin  ;  and  there  is  a 

18  sin  not  to  death.  We  know  that  every  one  who  has  been  born 
of  God,  sins  not;  but  he  who  has  been  born  of  God,  keeps 
himself,  and  the  wicked  one  touches  him  not. 

19  We  know  that  we  are  of  God  ;  and  the  whole  world  lieth  in 

20  the  wicked  one.  And  we  know  that  the  Son  of  God  has 
come,  and  has  given  to  us  an  understanding,  that  we  may  know 
him  who  is  true;  and  we  are  in  hiin  who  is  true,  in  his  Son 
Jesus  Christ :   this  is  the  true  God  and  eternal  life. 

21  Little  children,  keep  yourselves  from  idols.     Amen. 


462  NEAV  TRANSLATION  OF  JAMES.  CHAP.  I.  24. 


THE  EPISTLE  OF  JAMES. 


CHAPTER  I. 

1  James,  a  servant  of  God  and  of  the  Lord  Jesus  Christ,  to 
the  twelve  tribes  which  are  in  the  dispersion,  health  : 

2  Count   it   all  joy,  my  brethren,  when   ye  fall  into   various 

3  temptations ;   knowing   that   the   trying  of  your  faith  works 

4  patience  :  but  let  patience  have  its  perfect  work,  so  that  ye 
may  be  perfect  and  entire,  in  nothing  deficient. 

5  But  if  any  of  you  be  deficient  in  wisdom,  let  him  ask  it  froiii 
God,  who  giveth  to  all  freely,  and  does  not  upbraid  :  and  it 

G  shall  be  given  to  him.     But  let  him  ask  in  faith,  by  no  means 
doubting ;  for  he  who  doubts,  is  like  a  wave  of  the  sea,  which 

7  by  the  wind  is  driven  and  tossed  to  and  fro.     Let  not,  then, 
that  man  think  that  he  shall  receive  anything  from  the  Lord. 

8  A  man  of  a  double  mind  is  unstable  in  all  his  ways. 

9  Now,  let  a  brother  who  is  low,  rejoice  in  his  exaltation  ; 

10  and  the  rich,  in  his  lowness  :  because  as  a  flower  of  grass  shall 

1 1  he  pass  away :  for  the  sun  rises  with  heat  and  withers  the 
grass,  and  the  flower  falls,  and  the  beauty  of  its  appearance 
perishes  ;  so  also  shall  the  rich  fade  away  in  his  riches. 

12  Blessed  is  the  man,  who  endures  temptation  ;  for  when  he 
is  tried,  he  shall  receive  the  crown  of  life,  which  the  Lord  liath 
promised  to  them  who  love  him. 

13  Let  no  one,  when  he  is  tempted,  say,  "By  God  I  am 
tempted  :"  for  God  cannot  be  tempted  by  evils,  nor  does  he 

14  tempt  any  one.     But  every  one  is  tempted,  when  he  is  drawn 

15  away  by  his  own  lusts,  and  is  ensnared.  Then  lust,  having 
conceived,  brings  forth  sin  ;  and  sin,  being  perfected,  begets 
death. 

16  Do  not  err,  my  beloved  brethren  :  Every  good  gift  and  every 

17  perfect  gift  is  from  above,  descending  from  the  Father  of 
lights,  with  whom  there  is  no  change  nor  shadow  of  turning. 

18  Of  his  own  will  has  he  begotten  us  by  the  word  of  truth,  that 

19  we  might  be  some  firstfruits  of  his  creatures.  Let  every  man, 
therefore,    my   beloved   brethren,   be    swift    to  hear,   slow   to 

20  speak,  slow  to  wrath  :  for  the  wrath  of  man  worketh  not  the 

21  righteousness  of  God.  Laying  aside  then  all  filthiness  and 
redundancy  of  wickedness,  receive  with  meekness  the  im- 
planted word,  which  is  able  to  save  your  souls. 

22  And  be  ye  doers  of  the  word  and  not  hearers  only,  deceiving 

23  yourselves.  For  if  any  one  be  a  hearer  of  the  word  and  not  a 
doer,  he  is  like  a  man  who  looks  on  his  natural  face  in  a  glass; 

24  for  he  hath  looked  on  himself  and  departed,  and  hath  inune- 


CHAP.  II.  18.     NEW  TRANSLATION  OF  JAMES.  4G3 

25  diately  forgotten  what  mannor  of  man  lie  was.  But  he  who 
attentively  looks  on  tlie  perfect  law  of  liherty  and  continues 
to  do  so, — this  mem,  being  not  a  forgetful  hearer,  but  a  doer  of 
the  work,  shall  bo  blessed  in  his  work. 

2G  If  any  one  seems  to  be  religious  among  you  and  bridleth  not 
his  tongue,  but  deceiveth  his  own  heart,  his  religion  is  vain. 

27  Pure  religion  and  undefiled  before  God  even  the  Father,  is 
this, — To  visit  the  orphans  and  widows  in  their  affliction,  to 
keep  himself  unspotted  from  the  world. 


CHAPTER  II. 

1  ]\Iy  brethren,   have  not  tlie  faith  of  our  Lord  Jesus  Christ 

2  with  respect  of  persons  on  account  of  reputation.  For  if  there 
enter  into  your  assembly  a  man  vrcaring  gold  rings,  having  on 
a  splendid  dress,  and  there  enter  in  also  a  poor  man  in  sordid 

3  clothing  ;  and  ye  have  respect  to  him  who  wears  a  splendid 
dress,  and  say  to  him,  "  Sit  thou  here  honourably,"  and  ye  say 
to  the  poor,  "  Stand  thou  there,"  or,  "  Sit  here  under  my  foot- 

4  stool ;"  are  ye  not  condemned  in  yourselves,  and  become  judges 

5  of  evil  thoughts?  Hear,  my  beloved  brethren,  Has  not  God 
chosen  the  poor  of  this  world  to  be  rich  in  faith  and  heirs  of  the 
kingdom  which  he  hath   promised   to  them  who  love   Him  ? 

G  But  ye  have  despised  the  poor.     Do  not  the  rich  domineer 

7  over  you,  and  draw  you  before  judgment-seats  ?  Do  they 
not  blaspheme  the  good  name  which  is  called  on  you  ? 

8  If  indeed   ye  fulfil  the  royal  law,   according  to  Scripture, 

9  "Thou  shalt  love  thy  neighbour  as  thyself,"  ye  do  well:  but 
if  ye  respect  persons,  ye  commit  sin,  and  are  reproA'ed  by  the 

10  law  as   transgressors.     For   whosoever    shall   keep   the  whole 

1 1  law,  and  yet  oflend  in  one  thing,  becomes  guilty  of  all  :  for  he 
who  hath  said,  "  Thou  shalt  not  commit  adultery,"  hath  said 
also,  "Thou  shalt  not  kill."  Now  if  thou  committest  no 
adultery,  yet  if  thou  killest,  thou  becomest  a  transgressor  of  the 

12  law.     So  speak  ye  and  so  do,  as  those  who  shall  be  judged  by 

13  the  law  of  liberty.  For  judgment  will  be  without  mercy  to 
him  who  hath  not  shewed  mercy  ;  and  mercy  glorieth  against 
judgment. 

14  What  does  it  avail,  my  brethren,  if  any  one  say  that  he  hath 

15  faith,  and  have  not  works  ?     Can  faith  save  him  ?     Now,  if  a 

16  brother  or  a  sister  be  naked  and  in  want  of  daily  bread,  and 
one  of  you  say  to  them,  "  Go  away  in  peace,  be  warmed  and 
be  filled  ;"  though  ye  give  them  not  those  things  which   are 

17  necessary  for  the  body,  what  does  it  avail  ?     Even  so  faith,  if 

18  it  hath  no  works,  being  by  itself,  is  dead.  Nay,  rather,-  one 
may  say,  "  Thou  hast  faith  and  I  have  works  ;  shew  me  thy 
faith  without  thy  works,  and  I  will  by  my  works  shew  thee 


46i  NEW  TRANSLATION  OF  JAMES.  CHAP.  III.  1  6. 

19  my  faith."     Tlion  believcst  that  there  is  one  God;  thou  doest 

20  right:  the  devils  also  believe  and  tremble.  But  wilt  thou 
know,  O  vain  man,  that  faith  without  works  is  dead  ? 

21  Abraham  our  father,  was  he  not  justified  by  works,  when 

22  he  offered  up  Isaac  his  son  on  the  altar  ?  Seest  thou  that 
faith  co-operated  with  his  works,  and  faith  was  by  works  made 

23  perfect  ?  And  fulfilled  was  the  Scripture  which  saith,  "  Abra- 
ham believed  God,  and  it  was  counted  to  him  for  righteous- 

24  ness :"  and  he  was  called  the  Friend  of  God.      Ye  then  see, 

25  that  by  works  is  man  justified,  and  not  by  faith  only.  In  like 
manner  also  Rahab  the  harlot,  was  not  she  justified  by  works, 
when  she  received  the  messengers,  and  sent  them  forth  another 

26  way  ?  For  as  the  body  without  the  soul  is  dead,  so  also  faith 
without  works  is  dead. 


CHAPTER  III. 

1  Be  not  many  masters,  my  brethren,  knowing  that  we  shall 

2  receive  greater  judgment :  for  in  many  things  we  all  offend. 
If  any  one  oflfend  not  in  word,  he  is  a  perfect  man,  as  one  who 

3  can  bridle  also  the  whole  body.  Behold,  we  put  bridles  in 
horses'  mouths,   that  they  may  obey  us,   and  we  turn   about 

4  their  whole  body.  Behohl  also  the  ships,  however  large  they 
maybe  and  driven  by  fierce  winds,  yet  they  are  turned  about 
by  a  very  small  helm  wherever  the  will  of  the  pilot  wishes. 

5  So  also  the  tongue  is  a  very  small  member  and  boasts  great 
things. 

6  Behold,  a  little  fire,  what  quantity  of  wood  it  burns  !  And 
the  tongue  is  a  fire,  and  a  world  of  iniquity.  So  is  the  tongue 
among  our  members ;  it  defiles  tlie  whole  body  and  sets  on  fire 

7  the  whole  course  of  nature,  and  it  is  set  on  fire  by  hell.  For 
every  kind  of  beasts,  and  of  birds,  and  of  serpents,  and  of 
things  in  the  sea,  is  tamed  and  has  been  tamed  by  mankind: 

8  but  the  tongue  no  man  can  tame,  an  unrestrainable  evil,  full  of 

9  deadly  poison.      By  it  we  bless  God,  even  the  Father  ;  and  by 

10  it  we  curse  men  made  after  his  likeness!  From  the  same 
mouth  proceeds  blessing    and    cursing !       These    things,    my 

11  brethren,  ought  not  to  be  so.     Does  a  fountain  from  the  same 

1 2  opening  send  forth  the  sweet  and  the  bitter  ?  Can  a  fig-tree, 
my  brethren,  bear  olive-berries  ;  or  a  vine,  figs  ?  so  no  foun- 
tain can  bring  forth  briny  and  sweet  water. 

13  Who  is  wise  and  intelligent  among  you  ?     Let  him  shew  by 

14  a  good  conduct  his  works  with  meekness  of  wisdom.  But  if 
ye  have  bitter  emulation  and  contention  in  your  heart,  glory 

1.5  not,    and  lie  not  against  the  truth.     This  is  not  the  wisdom 

IC)   which  comes  from  above,  but  earthly,  animal,  demoniacal  :  for 

where  emulation   and   contention  are,   there  is  confusion  and 


CHAP.  V.  3.        NEW  TRANSLATION  OF  JAMES.  465 

17  every  evil  work.  But  the  wisdom  wbicli  is  frorn  above,  is 
first  pure,  then  peaceal)Ie.  humane,  tractable,  full  of  mercy  and 

18  of  good  works,  not  officiously  prying,  not  dissembling  :  and  the 
fruit  of  righteousness  is  sown  in  peace  by  those  who  make 
peace. 

CHAPTER  IV. 

1  Whence  wars   and    fightings   among  you  ?    are    they  not 

2  hence, — from  your  lusts  which  war  in  your  members  ?  Ye 
covet  and  have  not ;  ye  envy  and  eumlate,  and  cannot  obtain  ; 

3  ye  figlit  and  war,  yet  ye  have  not,  because  ye  do  not  ask ;  ye 
ask  and  receive  not,  because  ye  ask  amiss,  that  ye  may  spend 
it  on  your  lusts. 

4  Adulterers  and  adulteresses!  know  ye  not,  that  the  friend- 
ship of  the  world   is  enmity  to  God  ?     Whosoever  then   will 

5  be  a  friend  of  the  world,  becomes  the  enemy  of  God.  Do  ye 
think  that  the  Scripture  speaks  in    vain  ?      Does  the    Spirit 

C  who  dwells  in  us,  lust  to  envy  ?  Nay,  he  givetli  more  grace  : 
hence  lie  saith,  God  resists  the  proud,  but  giveth  grace  to 
the  humble. 

7  Be  ye  then  subject  to  God  ;  resist  the  devil  and  he  will  flee 

8  from  you.  Draw  nigh  to  God,  and  he  will  draw  nigh  to  you: 
cleanse  your  hands,  ye    sinners;  and  purify  y('Ur  hearts,  ye 

9  double-minded.     Be  afflicted  and  mourn  and  weep;  let  your 

10  laughter  be  turned  to  mourning,  and  your  joy  to  sorrow.  Be 
huinl)lcd  before  God,  and  he  will  exalt  you. 

11  Defame  not  one  another,  brethren;  he  who  defames  a 
brother  and  judges  his  brother,  defames  the  law  and  judges  the 
law  ;  but  if  thou  judge  the  law,  thou  art  not  a  doer  of  the 

12  law,  but  a  judge.  One  is  the  lawgiver,  who  can  save  and 
destroy  ;  who  art  thou  who  judgest  another  ? 

13  Come  now  ye  who  say,  "•  To-day,  or,  to-morrow,  we  shall 
go  into  the  city  and  pass  there  a  year,  and  trade  and  make 

14  gain  :"  who  know  not  what  is  to  be  to-morrow  ;  for  what  is 
your  life  ?      It  is  indeed  a  vapour,  which  for  a  short  time  ap- 

15  pears,  and  then  vanishes  away.  On  the  contrary  ye  ought  to 
say,  "  If  the  Lord  will,  and  v/e  live,  we  shall  do  this  or  that." 
But  now  ye  glory  in  your  presumptions  :  all  such  glorying  is 
evil.  He  then  who  knows  to  do  good  and  doeth  it  not,  is 
guilty  of  sin. 

CHAPTER  V. 

J        Come  now  ye  rich,  weep  and  howl  for  your  miseries,  which 

2  shall  come  upon  you.  Your  riches  are  become  rotten,  and 
your  garments  are  eaten  by  moths ;  your  gold  and  silver  are 

3  rusted,  and  their  rust  will  be  a  witness  against  you,  and  shall 

2g 


4G6  NEW  TRANSLATION  OF  JAMES.  CHAP.  V,  20. 

eat  all  your  flesh  as  fire  :  ye  have  heaped  together  a  treasure  for 
the  last  days. 

4  Behold  the  wages  of  the  workmen,  who  have  reaped  your 
fields,  fraudulently  kept  back  by  you,  loudly  cry  ;  and  the 
cries  of  those  who  have  been  reaping  have  entered  into  the  ears 

5  of  the  Lord  of  Sabaoth.  In  pleasures  have  ye  lived  on  the 
earth,  and  have  been  wanton  ;  ye  have  nourished  your  hearts 

6  as  in  a  day  of  slaughter.  Ye  have  condemned  and  killed  the 
just ;  and  he  does  not  resist  you. 

7  Be  patient  then,  brethren,  until  the  coming  of  the  Lord. 
Behold,  the  husbandman  waits  for  the  precious  fruit  of  the 
earth,  having  long  patience  for  it,  until  he  receives  the  early 

8  and  the  latter  rain.  Be  ye  then  also  patient  ;  strengthen  your 
hearts ;  because  the  coming  of  the  Lord  is  nigh. 

9  Groan  not  one  against  another,  brethren,  lest  ye  be  con- 

10  denined  ;  behold,  the  Judge  stands  before  the  door.  Take, 
my  brethren,  the  prophets,  who  have  spoken  in  the  name  of 
the  Lord,  as  an  example  of  suffering  affliction,  and  of  patience. 

1 1  Behold,  we  count  them  blessed  who  endure  :  ye  have  heard  of 
the  patience  of  Job,  and  have  seen  the  end  of  the  Lord,  that 
he  is  very  merciful  and  compassionate. 

J  2  But  above  all  things,  my  brethren,  swear  not,  neither  by 
heaven,  nor  by  the  earth,  nor  by  any  other  oath  ;  but  let  yours 
be,  yea,  yea  ;  no,  no  ;  lest  ye  fall  into  condemnation. 

13  Is  any  one  afflicted  among  you  ?  let  him  pray:  is  any  cheer - 

14  ful  ?  let  him  sing  psalms:  is  any  sick  among  you?  let  him 
call  for  the  elders  of  the  church  ;  and  let  them  pray  over  him, 

15  anointing  him  with  oil  in  the  name  of  the  Lord  ;  and  the 
prayer  of  faith  shall  save  the  sick,  and  the  Lord  shall  raise 
him  up  :  and  if  he  have  committed  sins,  they  shall  be  forgiv^en 

16  him.  Confess  mutually  your  sins,  and  pray  for  one  another, 
that  ye  may  be  healed  :  the  efficacious  prayer  of  a  righteous 

17  nian  availeth  much.  Elias  was  a  man  subject  to  passions  in 
the  like  manner  as  we  ;  and  he  earnestly  prayed  that  it  might 
not  rain  ;  and  it  rained  not  on  the  earth  for  three  years  and 

18  six  months  :  and  he  prayed  again,  and  the  heaven  gave  rain, 
and  the  earth  brought  forth  its  fruit. 

19  My  brethren,  if  any  one  among  you  err  from  the  truth,  and 

20  some  one  convert  him  ;  let  him  know,  that  he  who  converts  a 
sinner  from  the  error  of  his  way  shall  save  a  soul  from  death, 
and  shall  cover  a  multitude  of  sins. 


CHAP.  I.  19.  NEW  TRANSLATION  OF  SECOND  PETER.  iG7 


THE  SECO:fiD  EPISTLE  OF  PETER. 


CHAPTER  I. 

1  Simeon  Peter,  a  servant  and  an  apostle  of  Jesus  Christ,  to 
those  who  have  obtained  an  equally  precious  faith  with  us, 
through  the  righteousness  of  our  God  and  Saviour  Jesus  Christ ; 

2  Grace  to  vou  and  peace  be  multiplied,  through  the  knowledge 

3  of  God,  and  of  Jesus  our  Lord  ;  as  his  divine  power  has  given 
us  all  things  which  2'>6i't<^^n  to  life  and  godliness,  through  the 
knowledge  of  him  who  hath  called  us  by  his  own  glory  and 

4  power  ;  by  which  also  very  great  and  precious  promises  have 
been  freely  given  us,  that  through  these  ye  might  become  par- 
takers of  the  divine  nature,  having  escaped  the  corruption  that 

5  is  in  the  world  through  lust.  And  for  this  purpose  using  all 
diligence,  add  to  your  faith,  virtue  ;  and  to  virtue,  knowledge  ; 

6  and  to  knowledge,  temperance  ;  and  to  temperance,  patience  ; 

7  and  to  patience,  godliness  ;  and  to  godliness,   brotherly  afFec- 

8  tion ;  and  to  brotherly  affection,  love  :  for  if  these  be  in  you, 
and  be  abounding,  they  make  you  to  be  neither  idle  nor  un- 

9  fruitful  in  the  knowledge  of  our  Lord  Jesus  Christ ;  but  he  in 
whom  these  things  are  wanting  is  blind,  and  cannot  see  afar 

10  off,  having  forgotten  the  cleansing  of  his  old  sins.     Therefore, 

11  brethren,  strive  the  more  to  make  your  calling  and  election 

12  sure  ;  for  if  ye  do  these  things,  ye  shall  never  fall :  for  thus 
shall  abundantly  be  supplied  to  you  an  entrance  into  the  eter- 
nal kingdom  of  our  Lord  and  Saviour  Jesus  Christ. 

12  I  will  not,  therefore,  neglect  always  to  remind  you  of  these 
things,  though  ye  know  them,  and  have  been  confirmed  in  the 

13  present  truth.      Yea,  I  think  it  right,  as  long  as  I  am  in  this 

14  tabernacle,  to  stir  you  up  by  reminding  you;  since  I  know 
that  I  am  shortly  to  ])ut  away  this  tabernacle,  as  also  our  Lord 

15  Jesus  Christ  hath  made  manifest  to  me.  I  will,  however,  en- 
deavour, that  ye  may  also  be  able  to  have  these  things  always 
in  I'emembrance  after  my  departure. 

16  For  it  was  not  cunningly-devised  fables  that  we  followed, 
when  we  made  known  to  you  the  power  and  the  coming  of  our 
Lord  Jesus  Christ;  but  we  were  eye-witnesses  of  his  majesty  : 

17  for  he  received  from  God  the  Father  honour  and  glory,  when 
such  a  voice  as  this  came  to  him  from  the  magnificent  glory, 
"  This  is  my  beloved  Son,  in  whom  I  have  been  well  pleased." 

18  And  this  voice  we  heard,  when  we  were  with  him  on  the  holy 

19  mount.  And  we  have  the  more  sure  word  of  prophecy,  to 
which  ye  do  well  in  attending,  as  to  a  light  shining  in  a  dark 
place,  until  the   day  dawn,   and   the   day-star  arise  in  your 


468  NEW  TBANSLATION  OF  SECOND  PETEll.  CHAP.  II.  16. 

20  hearts  ;  knowing  this  first,  that  no  prophecy  of  the  Scripture 

21  is  of  a  priv.ate  suggestion  :  for  prophecy  came  not  formerly  by 
the  will  of  man  ;  but  holy  men  of  God  spoke,  being  moved  by 
the  Holy  Spirit. 


CHAPTER  II. 

1  There  were,  however,  false  prophets  also  among  the  people  ; 
as  there  will  also  be  false  teachers  among  you,  who  will 
stealthily  bring  in  opinions  of  perdition,  denying  even  the 
Lord  who  has  redeemed  them,  bringing  on   themselves  swift 

2  destruction.      And  many  shall    follow    their   ruinous  courses, 

3  through  whom  the  way  of  truth  shall  be  blasphemed.  And 
through  avarice  they  thall  make  a  trade  of  you  by  feigned 
words  ;  whose  judgment  a  long  ago  ceases  not,  and  whose  per- 
dition does  not  slumber. 

4  F'or  if  God  spared  not  the  angels  who  had  sinned,  but  hav- 
ing cast  them  iuto  hell  in  chains  of  darkness,  delivered  them 

5  to  be  kept  for  judgment ; — and  i/he  spared  not  the  old  world, 
but  saved  Noah,  the  eighth  T^erso/*,  a  preacher  of  rigiiteousness, 
having  brouglit  in   the  flood  on  the  world  of  the  ungodly; — 

G  and  i/" having  turned  into  a.shes  the  cities  of  the  Sodouiites  and 
of  Gomorrah,  he  condemned  t/iem  with  an  overthrow,  having 

7  made  them  an  example  to  those  who  would  live  ungodly,  and 
delivered  the  righteous  Lot,  who  was  vexed  by  the  wicked 

8  through  their  lascivious  conduct ;  for  that  righteous  man,  while 
dwelling  among  them,  had  l)y  seeing  and  hearing  his  righteous 

9  soul  daily  tornieiued  by  their  iniquitous  deeds  ; — the  Lord 
knoweth  how  to  deliver  the  godly  out  of  temptations,  and  to 
reserve  the  unjust  for  the  day  of  judgment  to  be  punished; 

10  and  especially  those  who  walk  alter  the  flesh  in  the  lust  of 
uncleanness,  and  despise  government:  audacious  and  refrac- 

11  tory,  they  fear  not  to  blaspheme  dignities,  when  angels,  vvho 
are  greater  in  strength  and  power,  bring  no  railing  judgment 
against  them  before  the  Lord. 

12  But  these,  as  brute  animals,  naturally  made  to  be  taken  and 
destroyed,  blaspheming   those  things  which   they  understand 

13  not,  shall  perish  in  their  own  corrujDtion,  receiving  the  reward 
of  unrighteousness;  deeming  riot  in  the  day-time  a  pleasure, 
theij  are  blots  aud  stains,  rioting  in  their  own  errors,   while 

14  feasting  with  you;  having  eyes  full  of  adultery,  which  cease 
not  from  sin,  ensnaring  unstable  souls,  having  a  heart  exercised 

15  in  lusts,  accursed  children;  who  having  loft  the  right  way, 
have  gone  astray,  following  the   way  of  Balaam,  the  son  of 

16  Bosor,  who  loved  the  reward  of  unrighteousness;  but  was  re- 
proved for  his  iniquity  ;  a  mute  beast  of  burden,  speaking  with 
the  human  voice,  restrained  the  madness  of  the  prophet. 


CHAP.  III.   12.  NEW  TRANSLATION  OF  SECOND  PETER.  469 

17  These  are  fountains  without,  water,  clouds  driven  by  a  tem- 
pest, for  whom  has  been  prepared  thick  darkness  for  ever. 

18  For  when  they  speak  most  Iiaughty  words  of  vanity,  they  en- 
snare through  the  lusts  of  the  flesh,  by  lasciviousness,  those 

19  who  had  really  escaped  from  such  as  live  in  error;  while  they 
promise  them  liberty,  they  themselves  are  the  slaves  of  corrup- 
tion ;  for  by  whom  any  one  is  overcome,  to  him  is  he  brought 
into  bondage. 

20  For  if  they  who  had  escaped  from  the  pollutions  of  the 
world,  through  the  knowledge  of  the  Lord  and  Saviour  Jesus 
Christ,  become  again  entangled  with  these,  and  are  overcome, 

21  the  last  pollutions  become  worse  to  them  than  the  former  :  for 
it  would  have  been  better  for  them  not  to  have  known  the  way 
of  righteousness,  than  to  have  known  zY,  and  to  turn  away  from 

22  the  holy  commandment  delivered  to  them.  But  what  is  said 
in  the  true  proverb  has  happened  to  them,  ''  The  dog  has  re- 
turned to  his  own  vomit,  and  the  washen  sow  to  her  wallowing 
in  the  mire." 

CHAPTER  III. 

1  This  second  Epistle,  beloved,  I  now  write  to  you  ;  in  both 
whicli    I  stir  up  your  pure  mind  by  admonition,  that  ye  may 

2  remember  the  words  which  have  been  foretold  by  the  holy 
Prophets  and  the  commandment  of  us  who  are  the  apostles  of 

3  the  Lord  and  Saviour;  knowing  this  first,  that  scoffers  will 
come  in  the  last  days,  walking  according  to  their  own  lusts, 

4  and  saying,  "  Where  is  the  promise  of  his  coming  ?  for  since 
the  fathers  have  slept,  all  things  remain  as  from  the  beginning 

5  of  the  creation."  For  of  this  they  are  wilfully  ignorant,  that 
by  the  word  of  God  the  heavens  were  formerly,  and  the  earth, 

6  subsisting  by  water  and  through  water;  through  which  the 
world,  which  then  was,  perished,  being  overflowed  with  water. 

7  But  the  heavens  and  the  earth,  which  are  now,  are  reserved  by 
the  word  of  the  same,  and  are  kept  for  fire  against  the  day  of 
judgment  and  of  the  penlition  of  the  ungodly. 

8  But  of  this  one  thing,  beloved,  be  ye  not  ignorant,  that  one 
day  with  the   Lord   is   as  a   thousand  years,  and  a  thousand 

9  years  as  one  day.  The  Lord  docs  not  delay  as  to  his  promise, 
as  some  count  delay,  but  is  patient  towards  us,  not  willing  that 
any  should   perish,  but    that  all   should  come  to   repentance. 

10  But  the  day  of  the  Lord  will  come  as  a  thief  in  the  night,  in 
which  the  heavens  with  a  tempest  shall  ])ass  away,  and  the 
elements  shall  melt  with  heat,  and  the  earth  and  all  its  works 
shall  be  burnt  up. 

11  Since  then  all  these  things  shall  be  dissolved,  what  ought  we 

12  to  be  in  all  holy  conduct  and  all  godliness;  waiting  in  haste 
for  the  coming  of  the  day  of  God  ;  on  account  of  which  the 


470  NEW  TRANSLATION  OF  JUDE.  VER.  9. 

heavens  being  on  fire,  shall  be  dissolved,  and  the  elements 

13  sliall  be  consumed  with  heat.  But  according  to  his  promise 
we  look  for  new  heavens  and  a  new  earth,  in  which  righteous- 
ness dwells. 

14  Therefore,  beloved,  since  ye  look  for  these  things,  labour  to 
be   found  by  him  in  peace,   unpolluted  and   blameless  ;    and 

15  regard  the  patience  of  our  Lord  as  salvation,  as  also  our  be- 
loved brother  Paul  has  written  to  you  according  to  the  wis- 

16  dom  given  to  him  ;  as  also  in  all  his  Epistles,  speaking  of  these 
things ;  in  which  there  are  some  things  hard  to  be  understood, 
which  the  unlearned  and  the  unstable  pervert,  as  also  other 

17  scriptures,  to  their  own  ruin.  Do  ye  then,  beloved,  being 
forewarned,  take  heed,  lest  ye,  being  led  away  by  the  error  of 

18  the  wicked,  should  fall  from  your  own  steadfastness.  But 
grow  in  the  grace  and  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ :  to  him  be  glory  both  now  and  for  ever.     Amen. 


THE  EPISTLE  OF  JUDE. 

1  JuDE,  a  servant  of  Jesus  Christ,  and  the  brother  of  James, 
to  the  called,  who  are  sanctified  by  God  the  Father,  and  pre- 

2  served  by  Jesus  Christ ;  mercy  to  you  and  peace  and  love  be 
increased. 

3  Beloved,  when  I  was  applying  all  care  to  write  to  you  of 
the  common  salvation,  I  deemed  it  necessary  to  write  to  you 
in  order  to  exhort  you,  that  ye  should  by  contending  help  the 

4  faith  once  delivered  to  the  saints.  For  crept  in  stealthily  have 
certain  men,,  ordained  of  old  to  this  judgment,  ungodly,  turn- 
ing the  grace  of  our  God  into  lasciviousness,  and  denying  God, 
the  only  sovereign,  and  our  Lord  Jesus  Christ. 

5  Now  I  wish  to  remind  you,  though  ye  once  knew  this,  that 
the  Lord,   after  having  saved   the  people   from   the    land  of 

C  Egypt,  afterwards  destroyed  the  unbelieving ;  and  the  angels, 
who  had  not  kept  their  own  pre-eminence,  but  left  their  own 
abode,  he  has  reserved  under  darkness  in  eternal  chains  for  the 

7  judgment  of  the  great  day.  As  Sodom  and  Gomorrha,  and  the 
cities  around  them,  having  in  like  manner  committed  fornica- 
tion and  gone  after  strange  flesh,  have  been  set  forth  for  an 

8  example,  undergoing  the  judgment  of  eternal  fire :  in  like 
manner  also  do  these,  deluded  with  dreams,  pollute  the  flesh, 

9  reject  government,  and  heap  curses  on  dignities  :  yet  Michael 
the  archangel,  when,  contending  with  the  devil,  he  disputed 


VER.  25.  NEW  TRANSLATION  OF  JUDE.  471 

about  the  body  of  Moses,  dared  not  to  bring  against  hira  a 

I  0  reviling  judgment,  but  said,  "  The  Lord  rebuke  thee."     But 

these   revile    those   things   which  they  know   not,    but   what 
things  they  know  naturally,  as  brute  beasts;  in  these  they  cor- 

II  rupt  themselves.  Woe  to  them  !  for  they  have  gone  in  the  way 
of  Cain,  and  abandoned  themselves  to  the  error  of  Balaam's 
reward,  and  perished  in  the  gainsaying  of  Core. 

12  These  are  stains  in  your  brotherly  feasts,  feasting  with  you, 
heedlessly  feeding  themselves ;  clouds  without  water,  driven 
about  by  winds  ;  withering  trees  of  autumn,  fruitless,  twice 

13  dead,  rooted  up;  raging  waves  of  the  sea,  foaming  out  their 
own  shame  ;  wandering  stars,  for  whom  is  reserved  the  black- 

14  ness  of  darkness  for  ever:  and  Enoch  also,  the  seventh  from 
Adam,  formerly  prophesied  of  these,  saying, 

"  Behold,  the  Lord  cometh  with  thousands  of  his  saints,  to 

15  execute  judgment  on  all,  and  to  convict  all  the  ungodly  of  the 
ungodly  deeds  of  ungodliness  which  they  have  in  an  uugodly 
manner  done,  and  of  all  the  hard  things  which  ungodly  sinners 
have  spoken  against  God." 

16  These  are  murmurers,  complainers,  walking  after  their  own 
lusts;  and  their  mouth  speaks  swelling  words,  admiring  persons 

17  for  the  sake  of  gain.  But  ye,  beloved,  remember  the  words 
which  have  been  spoken  before  by  the  Apostles  of  our  Lord 

19  Jesus  Christ;  for  they  have  told  you,  that  in  the  last  time 
scoffers  would   come,  walking   after  their   own   ungodly  lusts. 

19  These  are  they  who  separate  themselves,  being  sensual,  having 
not  the  Spirit. 

20  But  ye,  beloved,  building  up  yourselves  on  your  most  holy 

21  faith,  praying  in  the  Holy  Spirit,  keep  yourselves  in  the  love 
of  God,  looking  for  the  mercy  of  our  Lord  Jesus  Christ  unto 

22  eternal  life.     And  on  some  have  mercy,  making  a  difference  ; 

23  but  others  save  by  fear,  snatching  them  from  the  fire,  hating 
even  the  garment  spotted  by  the  flesh. 

24  Now  to  him  who  can   keep  you  free  from  sin  and  set  you 

25  faultless  before  the  presence  of  his  glory  with  exultation — to 
the  only  wise  God  our  Saviour,  be  glory  and  majesty,  do- 
minion and  power,  both  now  and  to  all  ages.     Amen. 


END  OF  THE  NEW  TRANSLATIONS. 


TABLE  I. 


GREEK  WORDS  EXPLAINED. 


Page 

Page 

^  Aya'~aiz, 

441 

y.7'.nonv6,asiv,           .          .          103 

a.ya'rzuijjiv, 

248 

xoXa^asvoc, 

400 

Kxcraffraff/a, 

326 

•/.Tidi:^ 

80 

dXr.Sivhi,  dXrid/ic, 

273 

■/.rlarri:, 

142 

d'A/.a, 

311 

[xsya'/MvysTv, 

319 

d^'-aoyja, 

401 

[j.:i,n9r-i,     . 

444 

avr/rtrf^jt^ov, 

117 

V£«V/'(TX&/, 

184 

d^TiTurrovj    , 

117 

01 /Aral, 

86 

d^yji. 

435 

OfJ,(iOVCiWCj 

196 

dra^ia, 

187,401 

00  fj.^, 

320 

avrox^uTooa, 

81 

or/,     . 

121, 

185,  261 

jSatn'AiVCj       . 

81 

obrog, 

274 

^iog. 

188 

6piaXf/,o6o-j}.sia, 

86 

yhidic^ 

320 

rraidia, 

181 

yivway.iTi,    . 

361 

rras^iGidvSav, 

432 

dioLK^ivifiOai, 

283 

rr^^isyjiv,     . 

G6 

dic/.y.Pivc/Mitioi^ 

448 

<Toi:?a9ai, 

377 

5/'  ov, 

370 

•Trooi'iaig,  Tog/a/c, 

286 

Boxi>xuZ,isSai, 

33 

ffo^/^sffJa/, 

382 

Bo/il'/MOV, 

33 

6-~r)\jhriV  -rroiouiMivog 

430 

6&DX0;, 

86 

G-ji^Tdhia, 

102 

iig  sv,  ^^      ^  . 

45 

ra--s/i/6^g6i'£?, 

102 

tic  h,  h  iistv, 

258 

T-sxwa, 

181 

ivs^yna, 

373 

T-jjj  U^Tig, 

301 

hsoyou/Mivyj, 

359 

f'-' 

311 

iTayyiXla, 

162 

\)-~h  x^ifliv,   . 

354 

iTTiXvS'.ojg, 

389 

V-OXOKTlV, 

354 

£-)jXi(Tswr, 

389 

(pdovsiTSj 

329 

ITlCXO'TOUVriC, 

145 

<p&(ioa, 

404 

ihia  h6t,a.,    . 

369 

<piXabiX(p!a, 

373 

xa/, 

73 

<po]/i-js-i, 

329 

xazla^ 

295 

(p'jXd^ai,     . 

450 

XCITO,, 

145 

TABLE  II. 


TEXTS  QUOTED  OR  EXPLAINED. 


GENESIS. 

1  SAMUEL. 

ISAIAH. 

MATTHEW. 

Chap.     Vcr. 

P.ige 

Chap.     Ver.    Page 

Chap.     Ver.    Page 

Chap. 

Ver. 

Pa-e 

j.      2 

41(3 

xvi.      7        48 

ii.       3          69 

V. 

7 

308 

6 

416 

iv.      1       304 

34 

353 

iy.    12 

4J0 

viii.    14        72 

44 

91 

vi.      G 

289 

1  KINGS. 

X.    12      138 

vi. 

16 

88 

\ii.    17 

416 

xxviii.    16        07 

21 

35, 162 

XV.      6 

316 

xvii.,  xviii.      360 

XXX.    15        69 

vii. 

7 

282 

xviii.    12 

98 

xl.      G        58 

X. 

16 

62 

xxii.      1 

288 

liii.      6        94 

xi. 

27 

3(i7 

xlviii.     IG 

48,  304 

2  KINGS. 

Ivii.    15      295,333 

29 

89 

Ix.      2        76 

xiii. 

17 

38 

EXODUS. 

iv.    32      356 

xviii. 

2 

22 

61 
129 

JEREMIAH. 

xxi. 

42 

70 

xix.      5 

75 

JOB. 

xxii. 

89 

304 

6 

74 

V.      3        48 

xxiii. 

4 

143 

xxxiii.  20,  23  206 

V.      1      151, 850 

xxxi.    33      215,298 

23 

180 

xxi.    13      139 

XXV. 

10 

128 

LEVITICUS. 

EZEKIEL. 

MARK. 

xi.    44 

384 

PSALMS. 

XX.    18        51 

xix.      2 

384 

xxxiv.      4      143 

viii. 

35 

135 

15 

304 

XV.      4      301 

xii. 

31 

304 

18 

304 

5,6    162 
xvi.      2      221, 249 

DANIEL. 

xviii.    27      333 

LUKE. 

NUMBERS. 

xxxiv.      8        63 

vii.    10      443 

Lxxiii.    3-9     139 

ix.    24      194 

vi. 

25 

336 

xxii.    21 

440 

Ixxviii.    69        68 

vii. 

36 

335 

xxvi.      2 

440 

ex.      2        69 

xi. 

9 

282 

cxviii.    22        70 

HOSEA. 

28 

297 

cxix.    51      414 

xii. 

35 

44 

DEUTERONOMY. 

cxxx.      4      254 

vi.      3      348 

xvi. 

15 

263 

xxiii. 

34 

91 

i.  17,19  304 

X.    12 

175,252 

PROVERBS. 

JOEL. 

xiii.      3 

892 

JOHN. 

xxiv.    15 

345 

X.    12      129,362 

ii.    23      348 

xxvii.    2(5 

307 

xi.    31      140 

i. 

13 

251 

xsviii,    12 

348 

xii.    10      345 

29 

209 

XXX.    12 

60 

xvi.      1      340 

ZECHARIAH. 

iii. 

3 

59 

19,20  175 

2      223 

iv. 

22 

50 

xxxii.    35 

91 

xxvi.     11      411 

iii.      2      439 

ix. 

3 

335 

474 


INDEX  OF  SCRIPTURE  PASSAGES. 


Chap. 

Yer. 

Page 

Chap. 

Ver. 

Page 

GALATIANS. 

COLOSSIANS. 

xi. 

41 

356 

xii. 

8 

283 

xvii. 

3 

273 

19 

91 

Chap. 

Yer. 

Page 

Chap.     Yer.    Page 

11 

271 

xiii. 

1 

81 

i. 

8 

311 

i,     22       169 

8 

180 

ii. 

8 

25 

24      151 

ACTfi 

14 

187 

9 

277 

ii.      9      273 

xx^Xk 

xiv. 

4 

339 

iii. 

10 

307 

19        47, 197 

X, 

2 

264 

XV. 

14,15  193,378 

23 

114 

iii.    3,4     205 

XV. 

xvii. 

2 
13 
11 

253 
428 
386 

1  CORINTHIANS. 

iv. 

V. 

4 
24 
14 

53 

297 
304 

9      175 

XX. 

xxi. 

10 
18 

356 
428 

i. 
ii. 
iii. 

25 
12 

1 

303 

251 

63 

vi. 

16 
19 

25 
1 

129 

62 

61,210 
319 

2  THESSALONIANS. 
ii.      3      190 

ROMANS. 

11 

67 

17 

136 

i. 

4 

259 

iv. 

4 

15 

222 
60 

1  TIMOTHY. 

ii. 

26 

2 

289 
48 

V. 

1 
5 

380 
36 

EPHESIANS. 

i.      3        50 

13 

296 

vi. 

2 

338 

5        56 

iii. 

22 

367 

11 

375 

i. 

4,5 

292 

V. 

1 
3 

224 
280 

vii. 

X. 

5 
11 

101 
414 

iii. 

12 

54, 223 

2G5 

2  TIMOTHY. 

6 

112 

xii. 

23 

99 

iv. 

13 

63 

8 

240 

xiii. 

12 

206 

17 

46 

ii.      5        50 

vi. 

4 

94, 120 

xiv. 

20 

62 

22 

411 

19      192 

5 

122 

XV. 

19 

139 

V. 

2 

242 

6 

123 

28 

371 

27 

169 

vii. 

14 

253 

vi. 

13 

151 

HEBREWS. 

viii. 

7 

78 

10 

126 

2  CORINTHIANS. 

i.      3      196 

13 
15 

297 
265 

i. 

18 

354 

PHILIPPIANS. 

iv.    16        55 
V.    12        63 

26 

265 

iii. 

18 

174, 297 

vi.    19        54 

29 

89 

iv. 

6 

273 

ii. 

1 

182 

vii.    26      171 

ix. 

26 

77 

10 

112 

iii. 

8 

162 

xi.      1        35 

32 

72 

V. 

6,7 

35 

10 

93,120 

8      316 

X. 

14 

226 

vii. 

1 

55 

12 

179 

13,38    49 

17 

95 

viii., 

ix. 

283 

21 

205 

xiii.      8      183 

xii. 

1 

65,  203 

xi. 

2 

331 

iv. 

13 

255 

15        66 

GENERAL  INDEX 


TO  THE  COMMENTARIES  ON  THE  CATHOLIC  EPISTLES. 


Abel,  his  works  righteous,  217. 

Able,  the  ingrafted  vvoi'd  is,  to  save 
souls,  296. 

Ablutions,  what  they  signified  under 
the  Law,  256. 

Abraliam,  how  justified,  314-316  ;  the 
children  of,  believers  only,  74;  had  a 
name  according  to  what  he  was,  203. 

Adam,  the  image  of,  must  be  put  off, 
43,  45  ;  the  fall  of,  posterior  to  God's 
purpose  of  redemption,  52  ;  life  lost 
by  the  sin  of,  159. 

Admonitions  necessary,  413. 

Adoption,  gratuitous,  32  ;  obedience  a 
proof  of,  45 ;  an  evidence  of  the 
Father's  love,  202. 

Adorning,  the,  of  women,  what  it  ought 
to  be,  96. 

Adulterers  and  adulteresses,  the  lovers 
of  the  world,  331. 

Adultery,  eyes  full  of,  the  false  teach- 
ers had,  404. 

Adversary,  an,  the  devil  is,  to  us,  150. 

Advocate,  Christ  is  our,  170. 

Afflicted,  the,  exhorted  to  pray,  354. 

Afflictions,  have  glory  annexed  to 
them,  40  ;  a  curse  to  the  wicked, 
134. 

Alienation  from  God,  the  extremity  of 
evil,  162, 

Allure,  false  teachers  did,  through  the 
lusts  of  the  flesh,  408. 

Alpliseus,  Jude  the  son  of,  428. 

Anabaptists,  the,  condemn  all  oaths, 
353. 

Angels,  the,  desire  to  look  into  the 
things  of  Christ's  kingdom,  42  ;  the, 
made  subject  to  Christ,  119  ;  the, 
who  sinned,  396  ;  the,  bring  no  rail- 
ing accusation,  402. 

Anointed,  the  sick  were  to  be,  by  the 
elders,  355. 

Anointing,  see  Unction. 

Answer,  an,  to  be  given  for  our  hope, 
108  ;  the,  of  a  good  conscience,  119. 


Antichrist,  foretold,  190  ;  an,  who  is, 
1 96  ;  the  spirit  of,  how  distinguished, 
232,  233. 

Antichrists,  many,  190. 

Antiquity,  no  sufficient  proof  of  truth, 
198. 

Apostles,  the,  the  commandment  of,  to 
be  borne  in  mind,  413;  the,  the  words 
of,  ought  to  be  remembered,  444. 

Apparel,  modesty  in,  required,  96. 

Archangel,  the,  Michael, 438. 

Arius,  his  false  opinion,  195. 

Arians,  the,  pervert  1  John  v.  20, 
274. 

Ashamed,  to  suffer  as  Christians,  none 
ought  to  be,  137. 

Ask,  to,  we  ought,  in  faith,  283  ;  to, 
amiss,  how  done,  330. 

Ass,  the  dumb,  i-ebuked  Balaam,  405. 

Associates,  the  persecuted  are,  with 
Christ,  134. 

Augustine,  how  he  refuted  the  cavil  of 
the  Pelagians,  167  ;  dealt  in  refine- 
ment, 207;  incorrectly  applied 
1  John  V.  1,  251  ;  his  saying  on  hu- 
mility, 336. 

Authority,  the,  of  the  Fathers,  vainly 
pretended,  51. 


B 

Babes,  the  new  born,  believers  com- 
pared to,  62, 

Babvlon,  Peter  wrote  his  Epistle  from, 
154. 

Balaam,  the  way  of,  405  ;  the  error 
of,  440. 

Baptism,  the  sin  after,  redeemed,  as 
the  Sophists  say,  by  satisfactions, 
93  ;  typified  by  the  flood,  117. 

Barren,  or  unfruitful,  they  are  not,  who 
add  to  faith  virtue,  &c.,  374. 

Beasts,  every  kind  of,  tamed,  322  ; 
brute,  ungodly  men  compared  to, 
403,  439. 

Beginning,  from  the,  what  it  means,  1 57. 


476 


GENERAL  INDEX. 


Begotten,  to  a  living  hope,  28  ;  to 
an  inheritance,  '2i)  ;  us,  God  has,  of 
his  own  will,  •29"2. 

Beguiled,  unstable  souls  ai-e,  4  04. 

Believe,  to,  difficult,  157. 

Believers,  are  the  born  of  God,  251. 

Bishop,  the,  of  souls,  Christ  is,  94  ; 
and  Presbyter,  the  same,  145. 

Blameless,  to  be  found,  in  Christ,  we 
must  be  diligent,  422. 

Bless,  to,  its  nieaninij,  102  ;  to,  God, 
witii  the  tongue,  322. 

Blind,  who  is,  374. 

Blood,  the,  of  Jesus  Christ,  cleanses 
from  all  sin,  1  65. 

Boldness  in  the  day  of  judgment,  how 
attained,  245. 

Born,  tlie,  of  God,  sins  not,  212,  270  ; 
the,  of  God,  loves  his  brotliei-,  238. 

Born  agiin,  the,  exhorted  to  love,  5(5  ; 
the  faithful  are,  not  of  a  corruptible 
seed,  57. 

Brother,  he  who  hates  his,  is  in  dark- 
ness, 180,  181  ;  he  who  loves  not 
his,  is  not  of  God,  216  ;  Cain  slew 
his,  217  ;  he  who  loves  not  his, 
abides  in  death,  217,  2  Hi  ;  he  who 
hates  his,  is  a  murderer,  218  ;  a 
needy,  he  who  sympathizes  not  with, 
has  no  love  to  God,  220  ;  he  wlio 
hates  his,  and  says  he  loves  God, 
is  a  liar,  248  ;  to  love  our,  is  God's 
command,  249  ;  the,  of  low  degree 
is  to  rejoice  for  his  exaltation, 
285. 

Brotherhood,  ought  to  be  loved,  85. 

Buffeted,  to  be,  for  faults,  not  praise- 
worthy, 88. 

Builders,  the,  rejected  the  chief  corner- 
stone, 70. 


Cain,  an  example  of  hatred,  216  ;  fol- 
lowed by  false  teachers,  440. 

Called,  Christians  are,  to  bear  wrongs 
patiently,  89  ;  the  believers  are,  to 
inherit  a  blessing,  103. 

Calling,  the,  of  God,  gratuitous,  152  ; 
and  election,  to  be  made  sure,  376, 
377. 

Care,  to  he  cast  on  God,  149. 

Catharians,  the,  held  angelic  purity, 
212. 

Cato,  his  opinion  of  display  in  dress, 
97. 

Censors,  severe,  their  hypocrisy, 
323  ;  deem  themselves  very  wise, 
324. 


Cerinthus,  a  heresiareh,  191,  195. 

Certainty,  the,  of  faith,  generates  no 
indifference,  267. 

Charity  or  love,  the  kiss  of,  155  ;  the 
feasts  of,  441. 

Chastity,  spiritual,  how  violated,  331. 

Children,  little,  the  f;iithful  so  called 
by  John,  181  ;  the,  of  God  and  of 
the  devil,  how  distinguished,  215. 

Chorus,  the  Lacedemon  an,  183. 

Christ,  not  seen,  yet  loved,  24  ;  the 
sufferings  of,  foretold  by  the  prophets, 
40  ;  compared  to  .a  lamb,  51  ;  called 
a  stone,  a  corner-stone,  64,  67  ;  re- 
jected by  professing  builders  in  all 
ages,  67  ;  an  example,  to  bear  wrongs 
patiently,  89  ;  without  sin  and  guile, 

90  ;    committed    his    cause  to  God, 

91  ;  bare  our  sins  on  the  tree,  92  ; 
the  shepherd  and  bishop  of  souls,  94  ; 
suffered  for  sins,  the  just  for  the  un- 
just, 111;  was  put  to  death  in  the 
flesh,  but  quickened  by  the  Sjjirit, 
112  ;  praise  giveji  to,  133  ;  our  ad- 
vocate, 1711  ;  our  propitiation,  171  ; 
Was  manifested  to  take  away  sins, 
209  ;  an  exani]ile  of  love  in  la\ing 
down  his  life,  219  ;  the  true  God 
and  eternal  life,  274  ;  glory  ascribed 
to,  426. 

Christian,  to  suffer  as  a,  none  ought 
to  he  ashamed,  137. 

Christians,  ought  not  to  be  evil-doers, 
136. 

Church,  the,  ever  had  hypocrites,  1 91 ; 
the  defection  from,  192  ;  the  name 
of,  many  are  dazzled  by,  230  ;  the, 
cannot  err,  the  false  o])inion  of  the 
Papists,  388  ;  the,  under  the  Gospel, 
similar  as  to  trials,  to  what  it  was 
under  the  Law,  391,  392. 

Cicero,  a  saying  of,  124. 

Cleanse  (see  Blood)  to,  from  all  un- 
righteousness, God  is  faitlilnl,  168  ; 
to,  the  hands,  sinners  exhorted,  335. 

Clouds,  false  teachers  likened  to,  407, 
441. 

Coming,  the,  of  the  Lord,  to  be  waited 
for,  V,4  7. 

Commandment,  new  and  old,  1 77,  1  78  ; 
the,  of  God,  to  believe  and  to  love, 
225,  226;  the  holy,  the  sin  of  turn- 
ing away  from,  411. 

Commani'.ments,  the,  kept  by  those 
who  know  God,  173  ;  the,  of  God, 
not  grievous,  252. 

Comparison,  a,  corresponds  not  in  all 
parts,  1 22. 

Compassion,  sympathy,  102  ;  ought  to 
be  felt  for  others,  448. 


GENEEAL  INDEX. 


477 


Complainers,  the  false  teachers  were, 
444. 

Condemnation,  the  false  teachers  or- 
dained to,  432. 

Confess,  to,  our  faults,  we  ought,  to  one 
another,  357. 

Confession,  necessary  to  forgiveness, 
167;  must  be  sincere,  168;  the,  of 
Jesus  as  the  Son  of  God,  244. 

Confidence,  connected  with  good  con- 
science, 222-224  ;  combined  with 
prayer,  224 ;  to  be  exercised  in 
prayer,  265. 

Contend,  to,  for  the  faith,  431. 

Conversation,  the,  of  Christians,  ought 
to  be  holy,  47  ;  vain,  redeemed 
from,  50  ;  among  the  Gentiles,  ought 
to  be  honest,  78;  good,  in  Christ, 
110. 

Convert,  to,  the  erring,  hides  many 
sins,  36! . 

Core,  the  gainsaying  of,  441. 

Cornelius,  his  case  referred  to,  263, 
264. 

Corner-stone,  Ciirist  so  called,  67. 

Count,  ti),  all  ji>y,  to  fall  into  divers 
teniptatiims,  279. 

Courteous,  Christians  ought  to  be,  101. 

Crafiiness,  tiie,  of  Satan,  393,  409. 

Creator,  or  Possessor,  a  faithtul,  God 
is,  141. 

Creatures,  the,  of  God,  the  first-fruits, 
293. 

Cross,  the,  the  way  to  victory,  40; 
the,  means  mortification,  120  ;  the, 
useful  in  two  ways,  134. 

Crown,  an  unfading,  of  glor}',  to  faith- 
ful  pastors,  146;  an  unfading,  (»f 
glory,  promised  to  all  who  love  God, 
287. 

Curiosity,  the,  of  man,  ought  to  be 
kept  within  thelimitsofi"eveiation,39. 

Cursed  children,  the  false  teachers 
were,  405. 


D 


Darkness,  Christians  called  out  of, 
7C  ;  none  who  know  God  walk  in, 
163;  dissipated  by  the  tospel,  179; 
in  chains  of,  the  fallen  angels  are 
kept,  397. 

David,  a  type  of  Christ,  70  ;  the  fall 
of,  referred  to,  214. 

Day,  the  dawning  of,  386  ;  one,  as  a 
thousand  year.',  418;  the,  of  the 
Lord,  is  to  come,  420;  the,  of  God, 
to  be  looked  for,  421. 

Day- star,  the,  what  it  means,  388. 


Days,  in  the  last,  scoffers  will  come, 
414. 

Death,  the,  of  Christ,  a  twofold  like- 
ness to,  120  ;  apprehended  neai', 
ought  to  make  ministers  more  dili- 
gent, 379. 

Destruction,  swift,  awaiting  false 
teachers,  393. 

Detraction,  condemned,  337. 

Devil,  the,  compared  to  a  roaring  lion, 
150;  the,  sins  from  the  beginning, 
211  ;  the,  the  works  of,  Christ  came 
to  destroy,  212  ;  the,  believes  in 
one  God,  and  trembles,  311;  the, 
ought  to  be  resisted,  334. 

Dignities,  evil  spoken  of,  401,  438. 

Distillowed,  the  living  stone,  by  men, 
64. 

Disobedient,  the,  Christ  a  stone  of 
stumbling  to,  71,  72;  the,  the  un- 
believers in  Noah's  time,  1  15. 

Doer,  a,  of  the  work,  blessed,  298  ; 
not  a,  of  the  law,  is  the  evil-speak- 
er, 338. 

Doers,  the,  of  the  word,  we  ought  to 
be,  not  hearers  only,  296. 

Dog,  the,  a  proverb  conceining,  411. 

Dogma,  a  Platonic,  referred  to,  46. 

Dominion,  despised  by  false  teachers, 
439. 

Double-minded,  the,  is  unstable,  284  ; 
the,  exhorted  to  purify  their  hearts 
335. 

Draw  nigh,  to,  we  ought,  to  God,  334. 

Dreamers,  the  false  teachers  were,  437. 

E 

Ears,  the,  of  the  Lord,  open  to  prayers, 
105  ;  the,  of  the  Lord  of  Sabaoth 
345. 

Earthly,  the  wisdoin  that  is,  325. 

Elder,  an,  Peter  was,  142;  the,  the 
younger  ought  to  submit  to,  147. 

Elder.s,  the,  exhorted  to  feed  God's 
flock,  143,  144  ;  the,  of  the  Church, 
to  be  sent  for  by  the  sick,  355. 

Elect,  the  saints  are,  according  to 
God's  foreknowledge,  24  ;  the  chief 
corner-stone  is,  66. 

Election,  not  to  be  separated  from 
calling,  27  ;  to  be  made  sure,  376, 
377. 

Elias,  his  case  referred  to,  360. 

Emperor,  the  Roman,  Peter  is  sup- 
posed to  refer  to,  81. 

End,  the,  of  all  things,  at  hand,  127  ; 
the,  of  the  Lord,  what  it  means,  352. 

Engrafted  word,  the,  is  able  to  save 
souls,  296. 


478 


GENERAL  INDEX. 


Enmity,  the  friendship  of  the  world, 

is  to  God,  331. 
Entrance,  an  abundant,  into  our  Lord's 

everlasting  kingdom,  378. 
Envying,  bittei",  proceeds  from  malig- 
nity, 3-25. 
Envying.s,  or  envies,  to  be  laid  aside,  GO. 
Episcopate,  how   its  duties  are  to  be 

dischai'ged,  145. 
Epistle,  the  First  of  Peter,  the  main 

object  of,  27  ;  the  Second,  why  writ- 
ten, 412. 
Epistles,    the,    of    Paul,   referred    to, 

423,  424. 
Erasmus,  his  version  disapproved,  54, 

121  ;  his  version  referred  to,  145. 
Err,  not  to,  we  are  warned,  291. 
Eusebius,  what  he  says  of  Peter  being 

at  Rome,  155;  his  opinion  of  Peter's 

Second  Epistle,  363. 
Evil  for  evil,  not  to  render,  102. 
Evil-doers,  Christians  falsely  charged 

as  being,  79  ;  are  to  be  put  to  shame 

by  well-doing,  110. 
Evil-speaking,  the,  of  the  unbelieving, 

to  be  stopped  by  doing  good,  83. 
Excess,  the,  of  riot,  140. 
Eyes,  the,  of  the  Lord,  on  the  righteous, 

104. 
Eye-witnesses,   the  apostles  were,  of 

Christ's  majesty,  382. 


Fables,  cunningly-devised,  the  apos- 
tles did  not  follow,  381. 

Face,  the,  of  the  Lord,  against  evil- 
doers, 1 05. 

Faith,  tried,  more  precious  than  gold, 
35;  penetrates  into  heaven,  34,  54; 
brings  joy,  35;  the  end  of,  salvation, 
36;  reaches  God  thi-ough  Christ,  53; 
unites  to  God,  53;  unformed,  a  fool- 
ish gloss,  239,  309;  gains  the  victory, 
254  ;  a  daily  progress  to  be  made  in, 
264;  we  ought  to  ask  in,  283;  rich 
in,  the  poor  chosen  to  be,  303;  a 
dead,  cannot  save,  310;  is  to  be 
shewn  by  works,  311,  312;  made 
perfect  by  works,  315;  the  prayer 
of,  saving  the  sick,  356;  is  precious, 
366;  obtained  through  the  righteous- 
ness of  God,  366;  the,  is  to  be  ear- 
nestly contended  for,  431;  on  the, 
to  build,  446. 

Faithful,  the,  mingle  joy  with  sorrow, 
32;  a.  Creator  or  Possessor,  God  is, 
141;  God  is,  to  forgive  sins,  168. 

Fanatics,   the,   take  away   the  sacra- 


ment, 118;  the,  extend  salvation  to 
all  the  reprobate,  173;  exclude  the 
ministry,  200;  hold  licentious  doc- 
trines, 215. 

Father,  with  the,  and  the  Son,  our  fel- 
lowship is,  16);  with  the,  we  have 
an  advocate,  169;  the,  the  love  of, 
is  not  in  those  who  love  the  world, 
185;  the,  and  the  .Son,  are  denied 
by  Antichrist,  195;  the,  and  the 
Son,  cannot  be  separated,  196;  the, 
the  wonderful  love  of,  202;  the,  of 
lights,  fi'om  whom  comes  every  good 
gift,  291. 

Fatherless,  the,  to  visit,  a  part  of  pure 
religion,  299. 

Fathers,  the  ancient,  in  what  they  dif- 
fered from  us,  38,  39,  41 ;  were  par- 
takers of  the  same  life  with  us,  160; 
the,  in  the  Church,  addressed  by 
John,  183. 

Faults,  to  be  confessed  to  one  another, 
357. 

Fear,  opposed  to  security,  49;  with  all, 
servants  ought  to  be  subject  to  their 
masters,  86;  coupled  with,  ought  the 
chaste  conduct  of  wives  to  be,  96; 
with,  and  meekness,  ought  a  reason 
to  be  given  of  our  hope,  108;  none  in 
love,  247;  without,  the  false  teachers 
feasted  and  fed  themselves,  441  ; 
with,  to  save  others,  448. 

Feast,  the  false  teachers  did,  with  the 
Church,  404,  441. 

Fellowship,  one  with  another,  161, 
164;  with  the  Father  and  the  Son, 
162. 

Fervent,  the  prayer  that  is,  avails 
much.  359. 

Fervently,  we  ought  so  to  love  one 
another,  56. 

Filthiness,  all,  or  uncleanness,  ought 
to  be  laid  aside,  295. 

First-fi-uits,  to  be,  of  God's  creatures, 
293. 

Flesh,  all,  fading,  57 ;  the,  the  filth  of, 
to  be  put  away,  117;  the,  means  the 
body,  corruption,  and  the  present 
life,  122;  the,  to  walk  after,  what  it 
means,  400 ;  strange,  to  go  after, 
436. 

Flock,  the,  of  God,  pastors  ought  to 
feed,  144. 

Flower,  the,  of  the  grass,  the  rich  com- 
pared to,  286. 

Foreknowledge,  the,  of  God,  24. 

Forgiveness,  the  main  thing  in  reli- 
gion, 182. 

Fornication,  the  cities  aronnd  Sodom, 
given  to,  436. 


GENERAL  INDEX. 


479 


Fountain,  a,  sends  not  forth  bitter  and 

sweet  water,  323. 
Fraud,  cries  for  vengeance,  305. 
Free,  Christians  are,  84. 
Free-will,  set  up   by  Papists,  195;  the 

advocates  of,  their  opinion,  373. 
Friendship,  the,  of  the  world,  is  enmity 

to  God,  331. 
Froward,  the,   masters,   ought  to  be 

obeyed,  87. 
FrugaUty,  ought  to  be  practised,  346. 


G 


Garment,  the,  spotted  by  the  flesh,  is 
to  be  hated,  449. 

Generation,  or  race,  a  chosen,  believ- 
ers are,  75. 

Gift,  the,  received,  ought  to  be  minis- 
tered, 130;  every  good  and  perfect, 
is  from  above,  291. 

Glass,  in  a,  man  beholds  his  natural 
face,  297. 

Glory,  an  unfading  crown  of,  promised 
to  faithful  ministers,  146;  eternal, 
we  are  called  to,  152;  ascribed  to 
God,  153;  Christ  has  called  us  to, 
369 ;  ascribed  to  Chi-ist,  426 ;  ascribed 
to  God,  449. 

God,  the  Father,  24,  383,  429;  ought 
to  be  worshipped  according  to  his 
word,  50;  the  knowledge  of,  without 
Clirist,  not  attainable,  53;  ought  to 
be  feared,  85;  is  a  righteous  judge, 
90;  claims  vengeance  as  his  own, 
91;  to  bring  us  to,  Christ  suffered, 
110;  ought  to  be  glorified  in  all 
things,  132;  cares  for  his  people, 
149;  the,  of  all  grace,  151 ;  has  called 
us  to  eternal  gloi-y,  152;  is  light, 
having  no  darkness,  163;  is  faithful 
and  just  to  forgive  sins,  168;  is  love, 
238,  244;  gives  to  all  liberally  and 
upbi'aids  not,  282,  283;  is  not  will- 
ing that  any  should  perish,  419. 

Godliness,  what  pertains  to,  given  by 
divine  power,  368;  to  be  added  to 
patience,  372;  in  all,  it  behoves  all 
to  be,  who  look  for  the  dissolution  of 
heaven  and  earth,  421. 

Godly,  the,  the  Lord  knows  how  to 
deliver  out  of  temptations,  399. 

Gomorrha,  see  Sodom. 

Gospel,  the,  preached  with  the  Holy 
Ghost  sent  down  from  heaven,  42; 
the,  is  the  word  preached,  59;  the, 
preached  to  the  dead,  125. 

Government,  despised  by  false  teach- 
ers, 401,  439. 


Governors,  we  ought  to  be  subject  to, 
82. 

Grace,  and  peace,  their  increase  prayed 
for,  23,  366;  the,  of  the  gospel,  fore- 
told by  the  prophets,  37,  38;  the, 
that  is  to  be  brought  at  the  resur- 
rection, 43,  44;  the,  of  life,  100;  the 
manifold,  of  God,  130;  God  gives,  to 
the  humble,  148;  the  God  of  all, 
151;  the  true,  of  God,  154;  more, 
God  gives  to  the  humble,  332;  to 
grow  in,  we  are  exlioi'ted,  426;  the, 
of  God,  turned  into  laciviousness,  433. 

Grass,  the,  men  compared  to,  58. 

Grievous,  God's  commandments  are 
not,  252. 

Grudge,  or  groan,  to,  we  ought  not, 
against  one  another,  349. 

Grudging,  hospitality  to  be  exercised 
without,  1 30. 


II 


Habitation,  their  own,  the  fallen  angels 
left^  435. 

Happiness,  the,  of  heaven  exceeds  all 
our  thoughts,  204. 

Happy,  they  are,  who  suffer  for  righte- 
ousness'sake,  106;  are  thosewho  are 
reproached  for  Christ's  name,  135. 

Hard  to  be  understood,  are  some 
things  said  by  Paul,  422. 

Hatred,  the,  of  the  brethren,  a  proof 
of  being  in  darkness,  1 80. 

Heart,  with  a  pure,  to  love  one  an- 
other, 55,  56 ;  the,  the  hidden  man 
of,  97  ;  the  condemning  and  not 
condemning,  222,  223  ;  his  own,  he 
who  seems  only  religious,  deceives, 
299  ;  an,  exercised  with  covetous 
practices,  405. 

Hearts,  in  our,  to  sanctify  the  Lord, 
107  ;  our,  assured  before  God,  222  ; 
in  our,  when  the  day-star  arise,  388. 

Heat,  with  a  burning,  the  sun  rises, 
285  ;  with  fervent,  the  elements 
shall  melt,  420. 

Heavens,  the,  and  the  earth,  reserved 
for  fire,  417. 

Heresies,  damnable,  stealthily  brought 
in,  328. 

Hire,  the,  of  labourers,  kept  back  by 
the  rich,  345. 

Holiness,  fictitious  works  of,  devised 
by  monks,  216. 

Holy,  the  Holi/  Ghost,  41  ;  "be  ye 
holy"  47  ;  an  holy  priesthood,  65  ; 
holy  women,  98  ;  the  holy  One,  193; 
the  Holy  GhoBty  257 ;  the  holy  mount, 


480 


GENERAL  INDEX. 


384  ;  holy  men — the  Holy  Ghost, 
390;  the  holti  commanrlment,  411; 
the  ho'y  prophets,  413;  holy  con- 
versation, 420 ;  most  holy  faith, 
446  ;  tlie  Holy  Ghost,  447. 

Honour,  due  to  all,  85. 

Hope,  to,  we  ought,  to  the  end,  44, 

Hope,  to  u  lively,  God  has  begotten 
us,  28  ;  that  our,  maj'  be  in  God, 
53:  a  reason  to  be  given  for,  109  ; 
the,  of  tiie  Christian,  purifies,  207. 

Horace,  on  the  liberal  and  the  miser, 
137  ;  on  old  age,  183  ;  on  the  word 
fervid,  321  ;  on  envy,  329. 

Horses,  the,  are  ruled  by  bits  in  their 
mouths,  319. 

Hospitality,  enjoined,  130. 

House,  a  spiritual,  65  ;  the,  of  God, 
judgment  begins  at,  138. 

Humble,  to,  ourselves,  we  ought,  under 
the  mighty  hand  of  God,  148;  to, 
ourselves,  we  ought,  in  the  sight  of 
the  Lord,  336. 

Humble,  the,  God  gives  grace  to,  148  ; 
the,  shall  be  exalted,  336. 

Humility,  we  are  to  be  clothed  with, 
148. 

Husbands,  the,  may  be  won  by  the 
conversation  of  tluir  wives,  95;  they 
ouglittogive  lionourtotheirwives,  99. 

Husbandman,  his  example  of  patience 
relerred  to,  348. 

Hvpocrisy,  is  always  presumptuous, 
■337. 

Hypocrites,  attempt  to  deceive  God, 
48  ;  criminate  others  to  exalt  them- 
selves, 324,  337  ;  are  keeu-eyed  as 
to  the  faults  of  others,  327. 

I 

Idolaters,  shew  great  zeal  and  fer- 
vour, 65. 

Idolatries,  abominable,  the  heathens 
guilty  of,  124. 

Idols,  to  keep  from,  John  exhorts  all, 
275. 

Ignorance,  the,  of  heathens,  46  ;  the, 
of  the  f  )olish,to  be  stopped  by  doing 
good,  83  ;  the,  of  scoffers,  wilful,  416. 

Image,  the,  of  God,  deformed  by 
Adam's  sin,  323.     Sve  Adam. 

Inheritance,  an  incorruptible,  &c., 
God  has  begotten  us  to,  29. 

Iniquity,  the  tongue  a  world  of,  320  ; 
for  his,  Balaam  was  rebuked,  405. 


James,  a  servant  of  God,  277. 


Jerome,  referred  to,  as  to  Peter,  1 55  ; 
iiis  opinion  of  the  Second  Epistle  of 
Peter,  363. 

Jews,  the,  worship  an  idol, not  the  true 
God,  28,  53,  197. 

Joy,  the,  of  believers,  unspeakable, 
35  ;  a  twofold,  given  to  Christians, 
134  ;  the  fulness  of,  designed  by 
John  in  writing  his  Epistle,  162  ; 
all,  occasioned  by  various  tempta- 
tions, 278,  279  ;  exceeding,  to  be 
presented  faultless  with,  before  God, 
449. 

Jude,  a  servant  of  Christ  and  James' 
brother,  428  ;  an  experimental 
teacher,  431  ;  modestly  excused  him- 
self for  writing,  434  ;  exhorted 
Christians  to  remember  the  words 
before  spoken  by  the  apostles,  444. 

Judge,  the  Father  does,  without  re- 
s])ect  of  persons,  49  ;  God  does, 
righteously,  90  ;  to,  a  brother  is  to 
judge  the  law,  3  57-339. 

Judged,  we  shall  be,  by  the  law  of 
liberty,  307. 

Judges,  the,  of  evil  thouiihts,  302. 

Judgment,  begins  at  God's  linuse,  138  ; 
shall  be  without  mercy  to  those  who 
shew  no  mercy,  SOi!  ;  the,  of  the 
false  teachers,  lingers  not,  395  ;  re- 
served  to  the  iallen  angels,  396, 
435  ;  to  execute,  the  Lord  comes, 
443. 

Just,  the,  suffered,  for  the  unjust, 
111  ;  God  is,  to  forgive  sins,  168  ; 
the,  condennied  and  Killed  by  the 
rich,  346  ;  Lot  being,  God  delivered, 
3'J8. 

Justified,  Abraham  was  by  works, 
314  ;  a  man  is,  by  works,  not  by 
faith  only,  316  ;  Rahab  was,  by 
works,  316,  317. 

K 

KEKP,to,  God's  commandments,  a  proof 
that  we  know  him,  173  ;  to,  God'a 
commandments,  makes  prayer  suc- 
cessful, 224  ;  to,  God's  command- 
ments, a  proof  that  we  love  his 
children,  251,  252  ;  to,  God's  com- 
mandments, a  proof  that  we  love 
Him,  252  ;  to,  irom  idols,  all  are  ex- 
horted, 27.5  ;  to,  oue's-self  unspotted 
from  the  world,  a  part  of  pure 
religion,  300  ;  to,  the  whole  law, 
and  to  fail  in  one  thing,  makes  us 
guilty,  306  ;  to,  in  God's  love,  Jude 
exhorts  us,  447  ;  to,  us  from  falling, 
God  is  able,  449. 


GENERAL  INDEX. 


4S1 


Kindness,  brotherly,  added  to  godli- 
ness, 373. 

King,  the,  we  are  to  be  subject  to,  81 ; 
the,  we  ought  to  honour,  85. 

Kingdom,  to  be  heirs  of  his,  God  has 
chosen  the  poor,  302,  303  ;  into  the 
everlasting,  an  entrance  is  abun- 
dantly ministered,  374. 

Kiss,  the,  of  charity  or  love,  15.5. 

Knowledge,  all,  without  Christ  is  pro- 
fitless, 46  ;  the,  of  God,  combined 
with  obedience,  173,  174  ;  the  true, 
of  God,  produces  brotherly  love, 
238  ;  through  the,  of  God,  grace  and 
peace  is  multiplied,  367  ;  to  be 
added  to  virtue,  373  ;  in  the,  of  our 
Lord  Jesus  Christ,  we  ai'e  not  to  be 
barren  nor  unfruitful,  374  ;  the,  of 
our  Lord  and  Saviour,  pollutions  are 
escaped  through,  410  ;  in  the,  of  our 
Lord  and  Saviour  Jesus  Christ,  we 
are  exhorted  to  grow,  426. 


Labourers,  the  hire  of,  withheld  by 
the  rich,  345. 

Lack,  he  that  doth,  wisdom,  is  to  ask 
wisdom  of  God,  28 1  ;  he  that  doth, 
these  things,  is  blind,  374. 

Lamb,  paschal,  a  type  of  Christ,  51. 

Lasciviousness,  the  Christians  walked 
in,  when  Gentiles,  123  ;  the  grace 
of  God  turned  into,  433. 

Last,  the  hist  time,  31,  189,  445  ;  the 
last  times,  52,  53  ;  the  last  days,  344, 
414. 

Law,  the,  and  the  gospel,  the  differ- 
ence between,  39  ;  the,  is  trans- 
gressed by  the  doer  of  sin,  207  ;  the 
perfect,  of  libertv,  297  ;  the  royal, 
ought  to  be  fulfilled,  305  ;  the  whole 

,is  transgressed  when  violated  in  one 
thing,  306  ;  by  the,  of  liberty,  we 
are  to  be  judged,  307  ;  the,  to  speak 
evil  of,  is  to  judge  the  law,  337  ;  not 
a  doer  of,  the  detractor,  338. 

Lawgiver,  the,  is  one,  338. 

Liar,  a,  God  is  made,  by  those  who 
deny  their  sins,  1G9  ;  a,  the  man  is, 
who  says  he  knows  God  and  keeps 
not  his  commandments,  175  ;  a,  is 
he  who  denies  Christ,  194;  a,  is 
he  who  says  he  loves  God,  and  hates 
his  brother,  249  ;  a,  is  he  who  be- 
lieves not  God,  261. 

Liberally,  God  gives,  283. 

Liberty,  is  not  to  be  made  a  pretext  for 
evil,  84  ;  the  perfect  law  of,  297  ; 


promised  by  the  slaves  of  corruption, 
408  ;  the,  which  Christ  gives,  409. 

Life,  the  grace  of,  the  husband  and  the 
wife  are  co-heirs  of,  100;  what  he  who 
loves,  must  do,  104  ;  of  our,  the  time 
past,  122  ;  the  word  of,  159  ;  mani- 
fested and  seen,  1 60  ;  eternal,  with 
the  Father,  160  ;  eternal,  promised 
by  the  Father,  199  ;  eternal,  no 
murderer  hath,  218;  Christ  laid 
down  his,  219  ;  he  hath,  who  hath 
the  Son,  263  ;  the  crown  of,  287  ; 
our,  a  vapour,  340  ;  things  pertain- 
ing to,  given  us,  368. 

Light,  marvellous,  believersare  brought 
into,  76  ;  God  is,  163;  the,  God  is 
in,  so  ought  we  to  be,  164  ;  the,  he 
who  says  he  is  in,  and  hates  his 
brother,  is  in  darkness,  179  ;  the,  he 
is  in,  who  loves  his  brother,  180  ;  a, 
shining  in  a  dark  place,  prophecy 
compared  to,  386-388. 

Lips,  the,  we  ought  to  keep  from  speak- 
ing guile,  104. 

Lively,  a  liveli/  hope,  28  ;  as  lively 
stones,  65. 

Lives,  our,  we  ought  to  lay  down  for 
the  brethren,  219. 

Loins,  the,  of  the  mind,  to  be  girded 
up,  44. 

Long-suffering,  the,  of  God,  in  Noah's 
time,  116;  the,  of  the  Lord  is  sal- 
vation, 423. 

Lord,  the,  that  bought  them,  denied  by 
false  teachers,  393  ;  the  only,  de- 
nied, 439  ;  the,  the  coming  of,  fore- 
told by  Enoch,  443. 

Lords,  elders  are  not  to  be,  over  God's 
heritage,  145. 

Lot,  delivered  from  Sodom'sruin,  398. 

Love,  brotherly,  55,  102  ;  unfeigned, 
56;  fervent,  128  ;  covers  many  tins, 
129  ;  to  God,  proved  by  keeping  his 
law,  175  ;  brotherly,  flows  from  love 
to  God,  176,  216  ; 'the,  of  God,  and 
of  the  brethren,  inseparable,  180  ; 
the,  of  the  Father,  in  our  adoption, 
202  ;  the,  of  the  brethren,  a  proof 
of  having  passed  from  death  to  life, 
217  ;  an  example  of,  in  Christ  when 
he  laid  down  his  life,  219 ;  the,  of  the 
brethren,  an  evidence  of  knowing  the 
truth,  221  ;  God  is,  238,  244;  the, 
of  God,  an  example  to  us,  242  ;  the, 
of  God,  perfected  in  us,  243  ;  in,  no 
fear,  247  ;  to  God  and  to  the  bre- 
thren, combined,  252  ;  the,  of  God, 
we  are  exhorted  to  keep  in,  447. 

Low,  the  brother  of  low  degree,  285  ; 
the  rich  made  l&iv,  285,  286. 


2h 


482 


GENERAL  INDEX. 


Last,  the,  of  the  flesh  and  of  the  eyes, 
187  ;  the,  of  the  world,  passeth  away, 
1138  ;  of  his  own,  man  is  drawn, 
when  tempted,  289  ;  conceived, 
brings  forth  sin,  290  ;  through,  tiie 
corruption  of  the  world  conies,  372  ; 
the,  of  uncleanness,  the  ungodly 
walk  in,  400. 

Lusts,  according  to  former.  Christians 
are  not  to  fashion  themselves,  44,  45 ; 
fleshly,  an  exhortation  to  abstain 
from,  78  ;  to  the,  of  men,  we  are 
not  to  live,  122  ;  in,  Christians  once 
walked,  123  ;  the  cause  of  wars  and 
fightings,  328,  329  ;  on,  to  consume 
blessings,  330  ;  through,  of  the  flesh, 
false  teachers  allured  men,  408 ; 
after  their  own,  scoffers  walked, 
414  ;  after  their,  murmurers  walked, 
444  ;  after  their  ungodly,  mockers 
walked,  445. 

Luxury,  condemned,  345. 


M 


Mahomet,  pretended  a  divine  mission, 
237. 

Malice,  guile,  hypocrisies,  envies,  evil- 
speakings,  to  be  laid  aside,  62. 

Manicheans,  their  opinions,  211,  371. 

Mark,  Peter's  companion,  155. 

Masters,  servants  ought  to  be  subject 
to,  86  ;  ought  not  to  be  many,  317. 

Mediator,  as  necessary,  53. 

Meekness,  the,  of  spirit,  esteemed  by 
God,  97  ;  joined  with  feai-,  109  ; 
with,  we  ought  to  receive  the  word, 
294. 

Members,  the  faculties  of  the  soul, 
329. 

Men,  young,  addressed  by  John,  184  ; 
holy,  of  God,  spoke,  being  moved  by 
the  Holy  Spirit,  390  ;  the,  who  crept 
in  unawares,  432. 

Merchandise  made  of  men,  by  feigned 
words,  304,  305. 

Mercy,  according  to  his  abundant,  28  ; 
obtained  by  those  who  had  not  ob- 
tained mercy,  77  ;  judgment  with- 
out, to  those  who  shew  no  mercy, 
308  ;  rejoices  against  judgment, 
308,  309  ;  full  of,  is  the  wisdom  from 
above,  327  ;  of  tender,  the  Lord  is, 
352  ;  and  peace  and  love,  be  multi- 
plied, 430  ;  for  the,  of  the  Lord  Je- 
sus, the  Church  is  to  look,  447. 

Message,  the,  which  the  apostles 
brought,  162. 

Michael  the  archangel,  438. 


Milk,  the  sincere,  of  the  word,  62. 
i\lind,    to   be    all   of    one.    Christians 

ought,  102;  with  the  same,  as  was 

in  Christ,  we  ought  to  be  armed, 

120;  of  a  ready,  elders'ought  to  be, 

in  discharging  their  office,  145. 
Minister,  the  prophets  did,  to  us,  41; 

to,  we  ought,  to  one  another,   130; 

to,  every  man   ought,  according  to 

the  ability  which  God  grants,  131, 

132. 
Mire,  in  the,  the  sow  wallowing,  411, 

412. 
Miseries,  threatened  to  the  rich,  342, 

343. 
Mockers,  their  coming  in  the  last  time, 

444,  445. 
Monks,  the,  vainly  boast  of  perfection, 

217. 
Moses,  the   body   of,   disputed  about, 

439. 
Moth-eaten,  the  garments  of  the  rich 

were,  343. 
Mount,  the  holy,    where    Christ  was 

transfigured,  384. 
Multiplied,  grace   and    peace  be,  23, 

367 ;  mercy  and  peace  and  love,  be, 

430. 
Multitude,  a,  of  sins,  love  covers,  128, 

129;  a,  of  sins,  hidden  by  him  who 

converts  the  erring,  261,  262. 
Murderer,  a,  or  a  thief,  a  Christian 

ought  not  to  be,  136;  a,  is  he  who 

hates  his  brother,  218. 
Murmurers,  the  false  teachers  were, 

444. 


N 


NiiME,  for  the,  of  Christ,  if  reproached, 
we  are  happy,  1 35 ;  for  the,  of  Christ, 
sins  are  forgiven,  182;  on  the,  of 
God's  Son,  we  are  commanded  to 
believe,  225,  226;  on  the,  of  God's 
Son,  John  wrote  that  we  might  be- 
lieve, 264;  the  worthy,  by  which 
Christians  are  called,  334. 

Nature,  the  course  of,  set  on  fire  by 
the  tongue,  320;  the  divine,  to  be- 
come partakers  of,  370,  371. 

New,  Mew  born  babes,  61,  62;  a  new 
commandment,  177,  178;  new  hea- 
vens and  a  new  earth,  419,  420. 

Newness,  the,  of  life,  an  evidence  of 
faith,  210. 

Noah,  saved  by  water,  116,  117;  a 
preacher  of  righteousness,  397. 

Novelty,  suspicious,  52;  the  idea  of, 
removed,  161. 


GENERAL  INDEX. 


483 


o 


Oaths,  all,  objected  to  by  Anabaptists, 
353. 

Obedience,  elected  to,  2G;  to  the  truth, 
required,  53. 

Offend,  to,  in  one  point,  306;  we  all 
do,  in  many  things,  3 1 8. 

Offender,  an,  riot  in  word,  perfect,  319. 

Offence,  the  rock  of,  Christ  is,  to  un- 
believers, 73;  no  slight,  to  the  weak, 
when  many  follow  false  teachers, 
393,  394. 

Oil,  the  sick  were  to  be  anointed  witla, 
355. 

Old,  the,  their  character,  183.  See 
Cumniandment 

One,  the  wicked,  overcome  by  young 
men,  183,  184;  the  holy,  an  unction 
i'rom,  193,  194;  of  the  wicked,  Cain 
was,  216,  217;  these  three  are, — 
these  three  agree  in,  237-239;  the 
wicked,  touches  not  the  born  of  God, 
270,271. 

Oppress,  the  rich  did,  the  poor,  303. 

Oracles,  the,  of  God,  ought  to  be  spoken 
alone  by  ministers,  131. 

Ordinance,  to  every,  of  men,  we  ought 
to  submit,  80. 

Overcome,  young  men  had,  the  wicked 
one,  184,  I!15;  God's  children  had, 
the  false  teachers,  233,  234;  the 
born  of  God  do,  the  world,  254 ;  faith 
does,  the  world,  255;  of  whom  a 
man  is,  he  is  brought  in  bondage, 
409;  the  end  of  those  who  are,  is 
worse  than  their  beginning,  410. 


Papists,  the,  foolish  in  boasting  of  tlie 
Fathers,  51;  weary  themselves  with 
trifles,  56  ;  worship  the  name  of 
Christ  and  reject  his  gospel,  72, 
236;  pervert  the  Lord's  supper,  118; 
hold  satisfactions  for  sin.s,  119;  be- 
lieve in  indulgences  and  in  works 
of  supererogation,  166,  182;  make 
many  advocates,  172;  hold  freewill, 
213;  deem  decrees  of  Councils  as 
God's  oracles,  231,  237;  foolishly 
ground  extreme  unction  on  Jam  v. 
14,  355;  absurdly  build  their  whi^^- 
pering  confession  on  Jam.  v.  1  6,  358. 

Partakers,  the,  of  Christ's  sufferings, 
exhorted  to  rejoice,  133,  134;  the, 
of  the  divine  nature,  370. 

Partial,  Christians  are  not  to  be,  302. 

Patience,  wrought    by    the    ti-ying  of 


faith,  280;  ought  to  have  its  perfect 
work,  281 ;  the,  of  the  husbandman, 
348;  an  example  of,  the  prophets, 
350;  the,  cf  Job,  351 ;  is  to  be  added 
to  temperance,  372. 

Patient,  the  poor  exhorted  to  be,  under 
oppression,  347. 

Pastors,  exposed  to  three  vices,  142; 
the  faithful,  regard  the  exigencies  of 
the  Church,  432. 

Paul,  what  is  said  by,  and  by  David, 
as  to  the  law,  reconciled,  253;  the 
epistles  of,  referred  to,  by  Peter, 
423. 

Peace  (see  Grace)  is  to  be  sought  by 
him  who  loves  life,  104;  sown  in,  is 
tlie  fruit  of  righteousness,  327,  328; 
to  be  found  in,  by  God,  we  must  be 
diligent,  422. 

Peaceable,  the  wisdom  from  above  is, 
327. 

Pelagius,  his  false  doctrine,  195. 

Pelagians,  the,  refuted  by  Augustine, 
167;  the,  hold  angelic  purity,  212. 

People,  a  peculiar,  the  Christians  are, 
75;  not  a,  made  the  people  of  God, 
76;  among  the,  there  were  false  pro- 
phets, 391  ;  the,  the  Lord  having 
saved,  destroyed  the  unbelieving, 
434,  435. 

Perdition,  the,  of  ungodly  men,  417, 
418. 

Perfect,  God  makes  perfect,  152,  153; 
love  made  perfect,  when  we  are  like 
God,  245;  perfect  love  casts  out  fear, 
247;  let  patience  have  her  perfect 
work,  280;  that  ye  may  he  perfect, 
281;  every  perfect  gift  from  above, 
291;  the  perfect  law  of  liberty,  297; 
faith  made  perfect  by  works,  315; 
he  who  offends  not  in  word  is  a  per- 
fect man,  319. 

Perfected,  the  love  of  God  is,  in  hira 
who  keeps  his  word,  175;  the  love  of 
God  is,  in  us  when  we  love  one 
another,  243. 

Perseverance,  enforced,  201. 

Peter,  his  main  design  in  his  Fir.st 
Epistle,  21  ;  an  Apostle  of  Jesus 
Christ,  23;  calls  himself  an  elder  or 
presbyter,  143;  was  a  witness  of 
Christ's  sufferings,  144;  a  servant 
and  an  Apostle  of  Jesus  Christ,  366; 
promised  not  to  be  negligent  in  re- 
minding his  brethren,  378;  knew 
that  his  death  was  near,  379;  was 
an  eye-witness  of  Christ's  majesty, 
382,  383;  the  Second  Epistle  of,  why 
written,  412;  refers  to  Paul's  Ejus- 
tks,  423. 


484. 


GENERAL  INDEX. 


Pharisees  and  scribes,  the,  professing 
to  be  builders,  rejected  Christ,  the 
chief  corner-stone,  7 1 . 

Pilgrims,  exhorted  to  abstain  fi'om 
fleshly  lusts,  77. 

Pitiful,  or  merciful,  we  ought  to  be, 
102  ;  the  Lord  is  very,  352. 

Plaiting,  the,  of  the  hair,  discounte- 
nanced, 96, 

Plato,  his  saying  of  the  beautiful,  64, 
174  ;  on  the  duty  of  magistrates, 
82  ;  on  justice  and  injustice,  105  ; 
was  wrong  as  to  his  notion  of 
evils,  291  ;  defines  the  chief  good, 
371. 

Pliny,  on  the  prayer  of  the  wicked, 
330. 

Pollutions,  the,  of  the  world,  escaped 
through  the  knowledge  of  Christ, 
410. 

Poor,  the,  ought  not  to  be  despised  in 
places  of  worship,  301  ;  the,  chosen 
by  God  to  be  rich  in  faith,  303  ;  the, 
God  is  the  patron  of,  345;  the,  con- 
demned by  the  rich,  34G. 

Pope,  the,  an  enemy  to  Christ,  calls 
himself  his  vicar,  71  ;  tlie,  the  ty- 
ranny of,  intolerable,  87  ;  the,  and 
his  followers,  teach  traditions  as 
God's  oracles,  132  ;  the,  makes  pas- 
tors to  destroy  the  Church,  144  ; 
the,  has  all  the  marks  of  Antichrist, 
190. 

Power,  by  the,  of  God,  saints  are  kept 
unto  salvation,  30  ;  divine,  by  which 
„a,ll  things  are  given  to  us,  3G7;  the, 
■,^id  tlie  coming  of  Christ,  made 
■■knowii  by  the  apostles,  382;  angels 
greater  iu,  402;  ascribed  to  God  our 
Saviour,  449. 

Prai§e,..unto,  the  trying  of  faith  will  be 
tfoujid,  33;  for  the,  of  those  who  do 
,well,  goivernors  are  sent,  82;  as- 
cribed to  God,  133. 

praises,  the,  of  God,  those  called  out 
of  darkness  oyght  to  set  forth,  76. 

f  rayer,  to  watch  unto,  128;  to  be  ac- 
cording ,to  God's  will,  266;  for  a 
fallen  brother,  267;  not  to  be  offei'ed 
for  sin  unto  death,  2G8,  269;  reco.u- 
mended  to  tlie  afl^iuted,  354 ;  to  be 
offered  oyer  tlie  sick,  355;  thc»,  of 
faith,  .sa,vii.!g  the  sick,  356 ;  tlie,  of 
the  righteous  maiJ,  availing  much, 
359;  the,  ofEliaSj360;  to  be  offered 
through  the  aid  of  the  Holy  Spirit, 
447. 

Prayers,  hindered  by  domestic  strifes, 
100;  to  the,  of  the  rigliteous,  the 
L(0rd's  ears  jire  opeji,  1 05, 


Precepts,  human,  bring  a  snare  on 
consciences,  339. 

Precious;  the  trial  of  faith  much  more 
jyrcclous  than  gold,  33;  redeemed 
with  the  precious  blood  of  Christ, 
51;  Christ,  a  precious  stone,  64; 
Christ  2)recwus  to  those  who  believe, 
69;  precious  faith,  366;  precious 
promises,  370,  371. 

Presumption,  as  to  the  future,  re- 
proved, 340. 

Presumptuous,  the  false  teachers  were, 
401. 

Price,  a  meek  and  quiet  spirit  is  of 
great,  in  the  sight  of  God,  97. 

Pride,  the,  of  life,  188. 

Priesthood,  a  holy,  65;  a  royal,  75. 

Primacy,  the,  faith  holds,  55;  the,  not 
claimed  by  Petei-,  143. 

Principle,  the  prevailing,  shews  the 
character,  209. 

Promise,  the,  of  eternal  life,  199;  the, 
of  a  crown  of  life,  287;  the,  of  li- 
berty, by  the  servants  of  corruption, 
409;  the,  of  the  Lord's  coming,  de- 
rided by  scoffers,  415;  concerning 
his,  the  Lord  is  not  slack,  419;  ac- 
cording to  his,  we  look  for  new 
heavens  and  a  new  earth,  421. 

Promises,  great  and  precious,  370. 

Pro[)hecy,  a  more  sure  word  of,  385; 
the  word  of,  compared  to  a  light 
shining  in  a  dark  place,  386;  the,  of 
Scripture,  not  of  private  interpreta- 
tion or  suggestion,  389  ;  came  not 
by  man's  will,  390;  the  gift  of, 
special,  406;  the,  of  Enoch,  443. 

Prophets,  the,  prophesied  of  the  grace 
that  is  come  to  us,  37;  many  false, 
gone  out  into  the  world,  230;  the 
false  ever  boast  that  they  are  sent 
by  God, 230;  there  were  false,  among 
the  people  of  Israel,  391;  the  true, 
are  to  be  taken  as  examples  of  pa- 
tience, 350. 

Propitiation,  Christ  is  our,  171. 

Proud,  the,  are  resisted  by  God,  148, 
333. 

Proverb,  according  to  the  true,  411. 

Psalms,  he  who  is  merry,  is  exhorted 
to  sing,  355. 

Punishment,  for  the,  of  evil  doers,  go- 
vernors are  sent,  12. 

Pure,  "  as  he  is  jnire,"  207;  pure  reli- 
gion, 299;  the  wisdom  from  above 
is  jiure,  326;  "  I  stir  up  your  pure 
minds,"  412. 

Purify,  the  faithful  do,  their  souls  by 
obeying  the  truth,  54,  55;  he  who 
has  hope  does,  himself,  207;  to,  their 


GENERAL  INDEX. 


485 


hearts,  the  double-minded  are  ex- 
horted, 335. 

Purification,  the,  of  the  soul,  by  the 
Spirit,  55. 

Purity,  angelic,  held  by  tlie  Pelagians 
and  Catharians,  212. 


Q 


Quick,  or  living,  the,  and  the  dead, 
the  Lord  is  ready  to  judge,  125. 

Quickened,  Christ  was,  by  the  Spirit, 
111. 


R 


Rahab,  how  justified,  316. 

Rain,  the  early  and  tiie  latter,  waited 
for  by  the  husbandman,  348  ;  the, 
was  stopped,  and  came,  at  the  prayer 
of  Elias,  360. 

Reason,  to  give  a,  for  our  hope,  we 
ought,  with  meekness,  108. 

Rebuke,  "  the  Lord  rebuke  thee,"  439. 

Rebuked,  Balaam  was,  for  his  ini- 
quity, 405. 

Record,  there  are  three  who  bear,  in 
heaven,  257  ;  the,  of  God,  respect- 
ing his  Son,  262. 

Redeemed,  we  are,  not  with  corrupt- 
ihle  things,  49. 

Rejoice,  the  saints  do  greatly,  in  the 
hope  of  salvation,  31. 

Religion,  pure,  what  it  is,  299. 

Religious,  he  who  seems  to  be,  298. 

Renovati<>n,  the,  of  the  Christian,  con- 
tinues through  life,  209. 

Repentance,  its  true  character,  335; 
we  are  led  to,  by  sorrow,  336. 

Reproach,  bitterer  than  most  evils, 
135. 

Reproached,  the,  for  Christ's  sake,  are 
happy,  133. 

Reserved,  an  inheritance  is,  in  heaven, 
for  the  faithful,  29. 

Resist,  to,  the  devil,  we  are  exhorted, 
150,  334. 

Respect  of  persons,  the  Father  judges 
without,  48;  not  to  be  shewn  by 
Christians  in  their  assemblies,  301. 

Resurrection,  the,  of  Christ,  gives  a 
living  hope,  29;  the,  salvation  de- 
pends on,  54. 

Reviled,  Christ  was,  but  reviled  not 
again,  90. 

Rich,  the,  is  to  rejoice  in  his  lowness, 
285;  the,  not  to  be  honoured,  and 
the  poor  despised  in  places  of  wor- 


ship, 301;  the,  oppress  the  poor, 
303;  the,  called  to  weep  and  howl, 
343;  the,  condemned  the  poor  when 
not  resisting,  346. 

Righteous,  the,  scarcely  saved,  140. 

Righteousness,  the  dead  to  sins  are  to 
live  to,  93;  those  who  suffer  for,  are 
happy,  106;  he  who  doeth,  is  born 
of  God,  201  ;  the  doer  of,  is  righ- 
teous, 210;  the,  of  God,  not  wrought 
by  wrath,  294;  the  fruit  of,  sown  in 
peace,  327,  328;  the,  of  God,  faith 
obtained  through,  366;  the  way  of, 
the  great  sin  of  forsaking,  411. 

Riot,  to,  in  the  day-time,  counted  plea- 
sure by  the  false  teachers,  404. 

Rule,  the,  of  right  living,  is  the  will  of 
God,  122. 


Sabaoth,  the  Lord  of,  345. 

Sabellians,  their  false  doctrine,  195. 

Sacrifice,  a,  Christ's  death  was,  92. 

Sacrifices,  spiritual,  offered  by  the 
faithful,  65;  imperfect,  rendered  ac- 
ceptable through  Christ,  66. 

Saints,  the,  faith  once  delivered  to, 
432;  the  Lord  cometh  with  ten  thou- 
sand of  his,  443. 

Salvation,  flows  from  election,  26; 
unto,  the  faithful  are  kept  through 
faith,  30;  the,  of  the  soul,  the  end 
of  faith,  35;  inquired  of,  by  the  pro- 
phets, 36;  desired  to  be  known  by 
angels,  38;  the  long-suffering  of  the 
Lord  is,  423;  the  common,  431. 

Sanctifv,  to,  the  Lord  in  our  hearts, 
107.' 

Sanctified,  the,  by  God  the  Fathei", 
429. 

Sanctity,  the  superstitious,  of  the  Pa- 
pists, 55,  56. 

Sarah,  an  example  of  obedience  to  her 
husband,  98. 

Satan,  fights  covertly  and  openly  against 
the  truth,  xi. ;  inebriates  the  minds 
of  men,  65;  corrupts  the  Church 
with  variety  of  errors,  228  ;  the 
craftiness  of,  393,  409 ;  has  ever 
attempted  to  make  saints  idols,  439. 

Satellites,  the,  of  Antichrist,  are  crafty 
cori'upters  of  the  gospel,  xii. 

Save,  baptism  does  now,  116;  able  to, 
the  word  is,  296  ;  "  can  faith  save 
him  ?"  309,  310;  able  to,  and  to  de- 
stroy, the  lawgiver  is,  338,  339 ;  "  the 
prayer  of  faith  shall  sare  the  sick," 
356;   "he   shall  sare  a   soul   from 


486 


GENERAL  INDEX. 


death,"  361 ;  "  others  sarc  witli  fear," 
448. 
Savioui',  to  be  the,  of  the  world,  the 
Father    sent    his    Son,   243 ;    our, 
through  the  righteousness  of,  faith 
is  obtained,  366;  our,  an  entrance 
into    the    everlasting    kingdom    of, 
378;  the,  tlirough  the  knowledge  of, 
men    escape    pollutions,    410,    411  ; 
the,  the  apostles  of,  413;   our,  we 
are  to  grow  in  the  knowledge  of,  426; 
our,  glory  is  ascribed  to,  446. 
Schools,  the  popish,  more  to  be  dreaded 
than    any   Scyllas    or    Charybdises, 
265. 
Scoffers,  foretold,  414, 445;  their  igno- 
rance, 416. 
Scripture,  the,  it  is  contained  in,  "  I 
lay  in  Sion,"  &c.,  66  ;  the,  does  it 
say  in  vain  ?  331  ;  the,  the  clearness 
of,  388;  the,  the  prophecy  of,  not  of 
private  interpretation,  389;  the,  not 
obscure  to  those  taught  by  the  Spirit, 
425. 
Scriptures,  the,   wrested    by   the  un- 
learned and  unstable,  424. 
Seducers,  to  warn  against,  the  duty  of 

pastors,  199. 
Seed,  not  corruptible,  57 ;  the,  of  God, 

remaining  in  the  faithful,  213. 
Self-willed,   the  false  teachers   were, 

401. 
Sending,   the,  of  his  Son,  a  singular 

proof  of  God's  love,  239. 
Sensual,  the  wisdom  from  below,  325; 

the  false  teachers  were,  445. 
Servants,  ought  to  be  subject  to  their 

masters,  86. 
Servetus,  liis  cavils,  158. 
Sheep,  going  astray,  the  unconverted 

compared  to,  94. 
Shepherd,  the,  of  souls,  Christ  is,  94; 

the  chief,  his  appearance,  146. 
Ships,  guided  by  a  small  helm,  319. 
Sick,   tiie,    directed    to    send    for   the 

elders  of  the  Church,  355. 
Silver  and  gold,  we  are  not  redeemed 

with,  49. 
Sin,   he   who   doeth,  transgresses   the 
law,  207  ;   none  in  Christ,  209  ;  he 
that    doeth,    is    of   the    devil,    211; 
finished,  what  it  means,  290. 
Sins,  our,  Christ  bare  on  the  tree,  92; 
dead  to,  what  it  means,  93;  taken 
away  by  Christ,  209 ;  the,  of  the  sick, 
forgiven,  359;  from  old,  to  be  purged, 
375. 
Sion,  a  stone  laid  in,  67. 
Slackness,  or  delav,  belongs  not  to  the 
Lord,  419. 


Slandering,    the   lust  of,    arises    from 

pride,  324. 
Slow,  we  ought  to  be,  to  speak  and  to 

wrath,  294. 
Sobriety,  enjoined,  44,  128,  150. 
Sodom  and   Gomorrha,  the  cities  of, 

destroyed,  398,  436. 
Sojourners,   the  dispersed   Jews,  25; 
the  faithful  in  this  world,  49;  ought 
to  abstain  from  fleshly  lusts,  77. 
Son,  the,  Christ,  of  God',  161,212;  the 
only-begotten,  238;  the,    of  God,  a 
propitiation  for  our  sins,  240. 
Sons,  the,  of  God,  made  by  adoption, 

202. 
Sophists,  the,  hold  foreseen  works  as 
the  cause  of  election,  24;  the,  ob- 
scure Christ's  sacrifice,  93;  the,  the 
futile  evasions  of,  103;  imagine  par- 
don   given   in    baptism,   166;  make 
foreseen  works  as  the  cause  of  adop- 
tion, 203. 
Soul,  the,  lust:  war  against,  78. 
SjuIs,  purified  through  the  Spirit,  54; 
Christ,  the  bishop  and  shepherd  of, 
94;  saved   by  the    engrafted  word, 
296;    unstable,    beguiled    by    false 
teachers,  404. 
Sow,  the,  a  proverb  concerning,  411. 
Speak,  to,  evil  of  a  brother,  is  to  speak 

evil  of  the  law,  337. 
Spirit,  not  every,  we  ought  to  believe, 
229;  the,  of  truth  and  of  error,  how 
to  distinguish,  235-237. 
Spirit  (the   Holy),    elect   through   the 
sanctification  of,  24;  the,  of  glory 
and  of  God,  rests  on  the  reproached, 
135;  the,  dwells  in  those  who  keep 
God's  commandments,  227  ;  the,  the 
witness   of,    257;    the,    applies   the 
water  and  the  blood,  259;  the,  leads 
not  to  envy,  332;  by  the,  holy  men 
were  moved,  when  they  prophesied, 
390. 
Spirits,  the,   in   prison,   113;   the,  we 

ought  to  try,  230. 
Spots,  the  false  teachers  were,  to  the 

Church,  404,  441. 
Stedlastness,  a  warning  against  falling 

from,  425. 
Stewards,  good,  ministers  ought  to  be, 

of  God's  manifold  grace,  125, 130. 
Stoic-i,    their     paradoxes,    208;     the, 

make  all  sins  equal,  306. 
Stone,  a,  Christ  compared  to,  64. 
Stones,  living,  believers  are  called,  64. 
Strangers,  see  Sojourners. 
Strife,  connected  with  envy,  325. 
Stumbling,  a  stone  of,  Christ  is,  to  un- 
believers, 71. 


GENERAL  INDEX. 


487 


Submission  to  God,  required,  333. 
Suffer,  to,  wrongs  patiently,  acceptable 

to  God,  ii7. 
Supc;  fluity,  the,  of  naughtiness,  to  be 

laid  aside,  295. 
Superstitions,    prevailed    among    the 

Jews,  50. 
Swearing    in    common    conversation, 

forbidden,  352-354. 
Swelling   words  of  vanity,  spoken  by 

the  false  teachers,  407. 
Swift,  we  ought  to  be,  to  hear,  293. 
Sylvanus,  Peter  wrote  by,  153. 
Sympathy,  without,  thei'e  is  no  love  to 

God,  •2-20. 


T 


Tabernacle,  Peter  was  warned  that 
he  should  soon  put  off  his,  380. 

Taste,  to,  that  the  Lord  is  God,  63. 

Teachers,  the  false,  ever  claim  to  be 
deemed  true,  230  ;  the  false,  are  of 
the  world,  235:  false,  are  to  be  ex- 
pected in  the  Church,  291,  292;  the 
false,  are  followed  by  many,  an 
offence  to  the  weak,  393,  394. 

Temple,  a,  every  believer  is,  in  which 
God  dwells  by  his  Spirit,  64. 

Temptation,  he  who  endures,  is  blessed, 
287. 

Temptations,  various,  ought  to  be 
borne  with  all  joy,  278. 

Tempted,  no  one  is,  by  God,  288;  he 
is,  who  is  di'awn  away  by  his  own 
lust,  289. 

Terror,  the,  of  the  world,  not  to  be 
dreaded,  106. 

Time,  the,  of  ignorance,  and  of  faith, 
123;  compared  to  eternity,  a  mo- 
ment, 128;  the  last,  189. 

Times,  the  last,  52. 

To-morrow,  to  presume  on,  reproved, 
340,  341. 

Tongue,  the,  ought  to  be  restrained, 
104;  to  love  in,  not  sufficient,  221 ; 
the,  boasts  great  things,  319;  the, 
compared  to  fire,  320;  the,  is  set  on 
fire  by  hell,  32 1 ;  with  the,  we  bless 
God  and  curse  men,  322. 

Torment,  fear  brings,  247. 

Treasure,  a,  heaped  for  the  last  day 
by  the  rich,  344. 

Tree,  on  the,  Christ  bare  our  sins,  92. 

Trees,  withered,  the  false  teachers 
compared  to,  441. 

Trial,  the  fiery,  what  it  was,  133,  134; 
the,  of  doctrine,  twofold,  231. 

Trials  necessary,  32;  to  be  borne  with 
all  joy,  278. 


Tribes,  the  twelve,  James    wrote    to, 

278. 
Tried,   the,  shall  receive   a   crown  of 
^  glory,  287. 
Truth,  to  do,  what  it  mean.=,  164;  the 

way  of,  evil-spoken  of,  394. 
Trying,  the,  of  faith,  worketh  patience, 

279. 
Turks,  the,  worship  an  idol  instead  of 

the  true  God,  28,  53,  197. 
Turning,  no  shadow  of,  in  God,  291. 
Tyranny,  though  cruel,  is  better  than 

anarchy,  83. 


U 


Unbelieving,  the,  the  acuteness  of,  ia 
folly,  83  ;  the,  were  destroyed  in  the 
wilderness,  435. 

Unction,  an,  from  the  Holy  One,  193; 
the,  teacheth  all  things,  200. 

Understanding,  an,  the  Son  of  God 
hath  given  us,  273. 

Ungodly,  the,  and  the  sinner,  can  by 
no  means  escape  judgment,  140;  the, 
the  barkings  of,  ought  to  be  disre- 
garded, 170. 

Unjust,  the,  reserved  for  judgment, 
400. 

Unlearned,  the,  wrest  the  Scriptures, 
424. 

Unrighteousness,  from  all,  God  is  faith- 
ful to  cleanse  those  who  confess  their 
sins,  168;  all,  is  sin,  270. 

Unstable,  the  double-minded  is,  284; 
the  souls  which  are,  are  beguiled, 
404;  the,  pervert  the  Scriptures 
to  their  own  ruin,  424. 

Upbraid,  God  does  not,  when  he  gives, 
283. 

Unspotted,  to  keep  one's-self,  from  the 
world,  is  pure  religion,  300. 


Vanity,  swelling  words  of,  spoken  by 

false  teachers,  407. 
Vengeance  belongs  to  God,  not  to  n  an, 

91. 
Vices,    the    seed  of  all,  in  man,   124; 

the,  of  youth,  184. 
Victory,    the,  over  impostors,   gained 

only  through  God,  234;  depends  on 

faith,  254. 
Vigilance,  or  watchfulness,    enjoined, 

150. 
Virtue,  we  are  called  to,  369;  is  to  be 

added  to  faith,  372. 


488 


GENERAL  INDEX, 


Visit,  to,  the  fatheilesg  and  widows, 
a  part  of  pure  religion,  299. 

Visitation,  the  day  of,  its  meaning,  79. 

Voice,  tlie,  which  came  from  the  ex- 
cellent glory,  383. 


W 


Wars    and    fightings,    whence    they 

came,  328. 
Water,  by  or  with,  and  blood,  Christ 

came,  '256. 
Waver,  to,  we  ought  not,  in  asking, 

283. 
Waverer,  the,  compared  to  a  wave  of 

the  sea,  284. 
Waves,  raging,  the  false  teachers  com- 
pared to,  442. 
Way,    the,   of  truth,    evil-spoken    of, 

394. 
Weak,  the,  an  offence  to,  393. 
Wells  without  water,  the  false  teachers 

were  like  to,  405. 
Will,  of  his  own,  God  has  begotten  us, 

292. 
Wine,  tlie  excess  of,  120. 
Wisdom,  to  be  asked  of  God,  281 ;  the, 

that  is  earthly,  sensual,  and  devilish, 

325,  326;  the,  from  above,  described, 

326,  327. 

Witness,  a,  Peter  was,  of  Christ's  suf- 
ferings, 144;  the,  of  God,  greater 
than  that  of  men,  260;  the,  the  be- 
liever has  in  himself,  261,  262. 

Witnesses,  the  three,  256-259. 

Wives,  ought  to  be  subject  to  their 
husbands,  95  ;  ought  not  to  give  way 
to  fear,  98  ;  are  the  weaker  vessels, 
99;  are  heirs  of  the  grace  of  life, 
100. 

Word,  tlie,  a  miri'or,  45  ;  the,  of  God, 


abides  for  ever,  59  ;  tlie,  the  sin- 
cere milk  of,  62 ;  the,  unbelievers 
stumble  at,  72;  the,  without,  hus- 
bands may  be  won,  95;  the,  of  God, 
a  spiritual  food,  144;  the,  of  life, 
157;  the,  of  God,  kept  by  those 
who  know  him,  175,  176;  to  love 
in,  not  sufficient,  221  ;  the  en- 
grafted, able  to  save  souls,  296 ; 
the  more  sure,  of  prophecy,  384, 
385. 

Words,  with  feigned,  false  teachers 
made  merchandise  of  men,  394. 

Works,  good,  means  of  conversion,  79; 
faith  without,  is  dead,  311;  by, 
Abraham  was  justified,  314;  by, 
Rahab  was  justified,  316. 

World,  the,  not  to  be  loved,  185;  the, 
the  love  of,  excludes  the  love  of 
God,  186;  the,  passes  away,  188  ; 
the,  hates  the  children  of  God,  204  ; 
the,  has  a  wide  meaning,  255  ;  the, 
includes  the  whole  human  race, 272  ; 
a,  of  iniquity,  the  tongue  is,  320  ; 
the,  the  love  of,  adultery,  331  ;  the, 
the  friendship  of,  is  enmity  to  God, 
331  ;  the  old,  not  spared  by  God, 
397  ;  the,  the  pollutions  of,  escaped 
through  the  knowledge  of  Christ, 
410  ;  the,  perished  by  water,  416. 

Wrath,  we  ought  to  be  slow  to,  294. 


Year,  a,  promised  to  themselves  by  the 

presumptuous,  340. 
Years,  a   thousand,  are   as  one  day 

with  the  Lord,  418. 
Younger,  the,  ought  to  submit  to  the 

elder,  147. 


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